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The  Old  Testament 

in 
The  Sunday -School 


BY 


A.  J.  WILLIAM  MYERS,  M.A.,  B.D. 

n 


Submitted  in  Partial  Fulfillment  of  the  Requirements  for  the 

Degree  of  Doctor  of  Philosophy,  in  the  Faculty  of 

Philosophy,  Columbia  University. 


PUBLISHED    BY 

College,  Columbia  <Hnibersitj> 
NEW  YORK  CITY 
1912 


A? 


Copyright,  1912, 
By  A.  J.  William  Myers 


To  MY  SISTER  MARGARET 


254211 


CONTENTS 

Chapter  Page 

I.     Introduction 1 

1.  Purpose  and  Scope         .....  1 

2.  Educational  Presuppositions  ....  2 

3.  Religious  Presuppositions.      ....  4 

PART  I 

DIFFICULTIES  INVOLVED  IN  THE  USE  OF  THE  OLD  TESTAMENT 

FOR  CHRISTIAN  INSTRUCTION 
II.     Difficulties  Growing  out  of  the  History  of  Israel's 

Religion       .......  11 

III.  Difficulties  Involved  in  the  History  of  Israel's  Litera- 

ture      21 

IV.  Some  Results  of  Ignoring  these  Difficulties   .          .  46 

PART  II 

AN   EDUCATIONAL   CLASSIFICATION   OF   THE   OLD   TESTAMENT 

MATERIAL 

V.     Material  Adapted  to  the  Primary  Department       .  55 
VI.     Material  Adapted  to  the  Junior  Department          .           70 
VII.     Material  Adapted  to  the  Intermediate  Department         88 
VIII.     Material  Adapted  to  the  Senior  and  Adult  Depart- 
ments   104 

PART  III 

APPROACHES  TOWARD  THESE  RESULTS  IN  RECENT  PUBLICATIONS 
IX.     Graded  Curricula 115 

1.  The  Constructive  Bible  Studies      .         .         .  115 

2.  The  New  York  Sunday  School  Commission  Lessons    118 

3.  The  International  Graded  Sunday  School  Lessons       120 

4.  The  Bible  Study  Union  Lessons          .         .         .125 
X.     Some  Independent  Applications  of  Critical  Results         129 

BIBLIOGRAPHY    .  137-141 


ACKNOWLEDGMENTS 

The  author  wishes  to  express  his  gratitude  to  a 
long  line  of  teachers:  At  Prince  of  Wales  College, 
Charlottetown;  Dalhousie  University  and  Pine  Hill 
Theological  College,  Halifax;  Knox  Theological 
College,  Toronto;  Union  Theological  Seminary, 
Columbia  University  and  Teachers  College,  New 
York;  to  Professor  Julius  Bewer  for  reading  the 
manuscript  of  Chapters  II  and  III;  to  Professor 
Edward  Lee  Thorndike  for  new  insight  into  scientific 
methods  in  Psychology  and  Statistics;  to  Professor 
John  Angus  MacVannel  for  continued  sympathy 
and  help  and  the  use  of  valuable  manuscript  notes; 
and  especially  to  Professor  George  Albert  Coe, 
under  whom  the  work  was  done,  and  whose  encour- 
agement, inspiration,  criticism,  and  friendship  made 
it  possible,  and  to  whom  whatever  of  worth  it  pos- 
sesses is  largely  due. 

A.  J.  W.  M. 


VI 


INTRODUCTION 


CHAPTER  I 

INTRODUCTION 

I.     Purpose  and  Scope. 

The  primary  purpose  of  this  essay  is  to  examine  the 
adaptability  of  the  Old  Testament  as  material  for 
the  Sunday-school  curriculum  according  to  the 
principles  (1)  of  education,  (2)  of  biblical  criticism, 
and  (3)  of  the  Christian  conception  of  life  and  of 
society.  Notwithstanding  the  vast  amount  of 
work  that  has  been  done  recently  in  preparing  new 
Sunday-school  curricula,  such  an  examination  has 
never  been  made,  nor  have  these  three  principles 
been  brought  together  before  for  this  purpose. 
These  principles  of  education  and  of  religion  are 
stated  briefly  in  the  present  chapter. 

To  set  forth  the  position  of  biblical  scholarship  as 
it  applies  to  the  use  of  the  Old  Testament  in  the 
Sunday  school,  together  with  the  educational  prob- 
lems involved,  two  sections  are  added,  one  on  Israel's 
Religion  and  the  other  on  Israel's  Literature. 

The  graded  curricula  discussed  in  the  last  section 
are  representative,  not  exhaustive.  The  discussion 
is  an  examination,  in  the  light  of  the  three  principles 
enunciated  above,  of  the  Old  Testament  material 
used  in  these  curricula. 

These  parts  of  the  essay,  namely,  the  remaining 
paragraphs  of  this  chapter,  Part  I,  and  Part  III, 
are  subsidiary  to  Part  II,  which  embodies  the  main 


2  The  Old  Testament  in  the  Sunday  School 

results  for  which  originality  and  newness  may  be 
claimed.  It  should  be  said,  however,  that  these 
results  make  possible  in  Part  III  a  more  scientific 
analysis  of  the  new  graded  curricula  than  could 
otherwise  be  undertaken. 

II.     Educational  Presuppositions. 

The  problem  in  the  present  work  is  not  the  prep- 
aration of  a  curriculum  but  the  selection  of  adapted 
material  for  a  special  purpose  from  a  certain  source. 
The  educational  presuppositions  upon  which  this 
selection  proceeds  are  as  follows: 

1.  This  essay  assumes  the  social  rather  than  the 
individualistic  view  of  education.     "Education  is  a 
deliberate  activity  of  society,  for  social  ends,  and 
by  means  of  social  experience."1 

2.  To  educate,  however,  is  to  promote  not  merely 
habits   or   conformity,   but   independent   reflective 
thinking  2  as  well,  so  that  in  a  new  situation  the 
pupil  is  able  to  analyze,  picjk  out  and  attend  to  the 
essential  factor,  and  to  draw  conclusions  accurately. 

3.  Ideals  are  essential  to  progressively  right  de- 
cisions.    Ideals  to  be  effective  must  be  clearly  seen, 
and  grasped  with  conviction;  and  the  pupil  must  be 
educated  to  be  true  to  his  ideals.     Principles  may 
be  looked  upon  as  the  working  plans  of  which  the 
ideal  is  the  projected  structure. 

4.  Proper  emotional  attitudes  and  habits  are  also 

1.  Coe,  Unpublished  Lecture. 

2.  Dewey,  How  We  Think,  p.  6.     Cf .  also  Miller,  The  Psychology  of  Think- 
ing; McDougall,  Social  Psychology;  Bagley,  The  Educative  Process,  p.  97. 


Introduction 


necessary  to  the  formation  of  a  right  character,  and 
therefore  the  material  of  instruction  must  present 
situations  which  call  forth  spontaneous  emotional 
response. 

5.  The  curriculum  is  to  be  adapted  to  the  child,  not 
the  child  to  the  curriculum.     In  the  past  the  op- 
posite of  this  was  more  nearly  the  practice:  certain 
material  had  to  be  learned  and  knowledge  was  sup- 
posed  to   be  imparted.1    Concerning  the   contrast 
between  the  modern  and  the  older  view  Dewey  says : 
"It  may  be  summed  up  by  saying  that  the  centre 

of  gravity  was  outside  the  child Now  the 

change  which  is  coming  into  our  education  is  the 
shifting  of  the  centre  of  gravity.     It  is  a  change,  a 
revolution,  not  unlike  that  introduced  by  Copernicus 
when  the  astronomical  centre  shifted  from  the  earth 
to  the  sun.     In  this  case  the  child  becomes  the  sun 
about  which  the  appliances  of  education  revolve; 
he  is  the  centre  about  which  they  are  organized."2 
And  this  is  but  getting  the  child  in  the  school  to 
the  position  he  has  always  held  in  the  best  family  life. 

6.  The  pupil's  instincts  are  the  key  to  his  needs 
and  ability,  and  the  instincts  and  impulses  must  be 
taken  advantage  of  as  they  appear.     Original  nature 
is  to  be  developed,  not  repressed;  it  is  "divine"3 
rather  than  depraved.4 

1.  The  same  idea  was  expressed  by  Amos  R.  Wells,  "In  the  Sunday  school 
the  scholars  take  in,"  contrasting  the  receptive  attitude  there  with  the  activity 
of  the  Young  People's  Society.     Proceedings  of  the  Religious  Education  Associa- 
tion, Vol.  Ii;P.  367. 

2.  Dewey,  The  School  and  Society,  p.  51.     3.  Cf.  Pestalozzi  and  Froebel. 
4.  For  a  popular  discussion  see  W.  Arter  Wright,  The  Child  and  His  Moral 

Development. 


4  The  Old  Testament  in  the  Sunday  School 

7.  There  is  continuous  growth  of  the  child's  ex- 
perience and  ability,  and  the  curriculum  must  pro- 
vide material  adapted  to  every  stage  of  his  develop- 
ment. 

8.  The  adaptation  of   a  given  piece  of  literature 
is  to  be  determined  by  a  study  of: — (1)  Its  content 
and  literary  form;  (2)  Its  appeal  to  the  spontaneous 
interests  of  a  given  age;  (3)  The  probable  effect  that 
it  will  have  upon  habits  and  ideals. 

III.     Religious  Presuppositions. 

1.  The  aim  of  the  Sunday-school  curriculum  is  to 
promote  the  development  of  the  pupil  toward  ma- 
ture Christian  character.     This  implies  not  only  a 
good  private  life,  but  also  filling  a  place  in  society 
according  to  the  ideals  of  Christ.     The  Christian 
purpose  is  to  form  the  world  into  an  ideal  fellowship 
in  which  God  is  Father  and  all  men  are  treated  as 
brothers. 

2.  The  will  is  central  in  Christian  education.     The 
Christian  character  is  not  the  possession  of  informa- 
tion, but  of  the  Christian  purpose.     Therefore  the 
test  of  the  curriculum  is  the  help  that  it  gives  in  the 
formation  of  the  Christian  will  or  life  purpose  or 
ideal. 

3.  The  ideal  or  purpose  progresses  with  the  pupil's 
growth.     Therefore  a  part  of  the  test  of  a  particular 
portion  of  the  curriculum  is  its  adaptation  to  the 
development  of  Christian  ideals  suited  to  the  needs 
and  ability  of  the  pupils  in  that  particular  grade. 


Introduction  5 

4.  To  form  an  intelligent  life  purpose  or  ideal, 
knowledge  is  necessary,  and  knowledge  acquired  in 
the  Sunday  school  must  be  able  to  stand  the  severest 
tests  of  criticism.     Integrity  in  thinking  is  as  essen- 
tial in  religious  education  as  in  science. 

5.  Not  only  habits  of  action  and  of  thinking,  but 
also  the  proper  habits  of  sentiment  are  requisite  to 
the  full  development  of  Christian  character,  and  they 
must  be  cultivated  in  the   Sunday   school   partly 
through  the  curriculum. 

6.  The  power,  dynamis,  to  become  is  within  the 
child.     Character  is  developed  through  taking  ad- 
vantage of  the  instincts  and  capacities.     It  is  an 
unfolding  of  personality.1 

7.  Since  education  moves  within  the  experience 
of  the  pupil,  religious  education  has  to  do  with  the 
religious  experiences  of  the  pupil  as  he  is.     The  Sun- 
day school  helps  the  pupil  meet  present  moral  and 
spiritual  problems,  and  so  trains  him  in  Christian 
living.     Religion  thus  is  to  him  a  vital,  practical 
force  in  his  everyday  life.     The  curriculum  must 
have  in  view  the  solution  of  actual  moral  problems 
in  the  pupil's  life.jfj! 

8.  The  resulting  conception  of  a  curriculum  of 
Christian  instruction  brings  into  prominence  sev- 
eral   principles.     First,    the    curriculum    exists    for 
the  pupil  and  not  the  pupil  for  the  curriculum. 
No  material,|iwherever  found,  has  any  divine  right 

1.  MacVannel,  Mss.  notes.    T.  Thiselton  Mark,   The  Unfolding  of  Per- 
sonality.    Cf.  Froebel. 


6  The  Old  Testament  in  the  Sunday  School 

other  than  this,  that  it  is  adapted  to  the  child  and 
is  best  fitted  to  promote  at  that  particular  age  the 
development  of  his  character  according  to  Christian 
ideals.  Second,  the  material  chosen  for  each  grade 
must  be  adapted  to  the  pupils  of  that  particular  age 
in  both  moral  content  and  literary  form.  Third, 
the  curriculum  must  be  organically  knit  together, 
each  course  forming  a  basis  for  future  study  while 
it  is  an  outgrowth  from  the  past,  the  whole  providing 
for  continuous  upward  development. 

9.  These  considerations  raise  crucial  problems 
when  the  Old  Testament  is  examined  as  material 
for  the  Sunday-school  curriculum.  They  may  be 
stated  as: 

(1)  What  portions  of  the  Old  Testament  are  adapted 
in  content  and  literary  form  to  the  spontaneous 
interests  of  each  grade? 

(2)  What  parts  of  this  adapted  material  are  suitable 
to  the  formation  of  a  distinctly  Christian  ideal 
and  Christian  purpose? 

(3)  This  involves  the  further  question,  What  is  act- 
ually before  us  in  each  passage  of  the  Old  Testa- 
ment?    That  is,  What  did  it  mean  to  the  writer, 
or  to  those  to  whom  he  wrote  ?     What  is  its  reality 
as  a  piece  of  human  experience?     This  makes 
necessary  to  those  who  are  intrusted  with  the 
formation  of  the  curriculum  an  inquiry  as  to  the 
date  and  circumstances  under  which  each  docu- 
ment was  written,  and  an  examination  of  every 
part  in  the  light  of  historical  criticism,  in  order  to 
discover  what  the  Old  Testament  really  is.     The 
traditional   Christian   instruction   neither   asks 
nor  answers  one  of  these  questions.    The  new 


Introduction 


or  graded  curricula  imply  a  partial  answer  to  all 
three,  but  the  Old  Testament  has  not  been  ex- 
amined with  this  specific  purpose  in  view,  nor 
has  it  been  analyzed  before  in  the  light  of  the 
three  principles  set  down  in  Section  I. 


PART  I 

DIFFICULTIES  INVOLVED  IN  THE  USE  OF 

THE  OLD  TESTAMENT  FOR  CHRISTIAN 

INSTRUCTION 


CHAPTER  II 

PROBLEMS  GROWING  OUT  OF  THE  HISTORY  OF 
ISRAEL'S  RELIGION 

The  history  of  Israel  covers  many  centuries. 
From  the  time  of  Moses  to  Christ  is  a  period  of  1300 
years.  During  that  time  the  people  passed  through 
many  vicissitudes  of  political  life:  slavery;  nomadic 
life;  tribal  organization  and  conquest;  partial  feder- 
ation under  occasional  "  Judges  ";  united  monarchy; 
division  into  two  kingdoms  often  at  war  with  each 
other;  wasted  and  conquered  by  great  nations  — 
Assyria,  Egypt,  Babylon;  carried  into  exile  to  Baby- 
lon ;  dominated  by  foreign  powers  —  Babylon, 
Persia,  the  Greeks,  Egypt,  Syria;  partial  restoration 
under  foreign  control;  fierce  revolt  and  indepen- 
dence; then  under  Rome;  and,  finally,  national 
suicide.  Such,  in  brief,  was  their  checkered  career. 

The  religious  life  was  not  less  varied.  It  began 
as  "  polydemonism  " ;  developed  through  the  wor- 
ship of  tribal  gods  to  monolatry  and  then  into  the 
ethical  monotheism  of  the  prophets  with  insistence 
upon  a  personal  and  individual  relation  to  Yahweh 
and  upon  social  righteousness;  thence  organized 
religion  passed,  by  the  growth  of  the  priestly  element 
which  was  always  present,  into  a  rigid  system  of 
law,  ceremony  and  ritual  organized  into  an  ecclesi- 
astical hierarchy.  The  purpose  of  this  section  is  to 
sketch  the  development  of  the  religion  of  Israel 

11 


12  The  Old  Testament  in  the  Sunday  School 

from  the  point  of  view  of  its  bearing  upon  religious 
education. 

The  early  Semitic  conception  of  deity  is  known  as 
"  polydemonism." 1  Places  and  objects  such  as 
stones,2  trees,3  wells  or  springs  4  were  the  abode  of 
the  divine  as  the  body  is  the  abode  of  the  soul. 
Images  were  used  in  worship.6  Their  idea  of  the 
supernatural  was  not  clearly  defined.  Approaching 
a  sacred  place  they  removed  their  shoes,  put  a  veil 
over  their  faces  and  ceremonially  cleansed  themselves 
and  their  clothes.  There  were  sacred  seasons  includ- 
ing the  new  moon  or  sabbath.6  The  avenger  of  blood 
was  the  stern  agent  of  justice.  The  exultant  boast 
of  Lamech,7  formidable  because  of  iron  and  brass 
weapons,  antedates  even  the  lex  talionis.  Slavery 
was  practiced,  and  the  father  had  almost  supreme 
power  over  his  family,  divorcing  his  wife  or  offering 
his  child  in  sacrifice  at  will.8  Sacrifice  could  be 
offered  by  any  one,  and  it  did  not  require  a  priest. 

Religion  early  became  tribal.  The  tribal  god  was 
thought  of  as  being  limited  to  and  bound  up  with 
his  own  tribe,  whom  he  was  bound  to  assist  whether 
it  was  right  or  wrong. 

The  Hebrews,  led  by  Moses,  came  to  Canaan. 
The  Canaanites  were  of  the  same  race  and  lan- 
guage. They  had  a  higher  civilization,  living  a 

1.  For  argument  against  contention  that  Hebrews  were  monot heists  from 
the  first,  see  George  Adam  Smith,  Modern  Criticism  and  the  Preaching  of  the 
Old  Testament,  pp.  118  &. 

2.  Gen.  28:  22;  35:  7;  Ex.  4:  4;  Josh.  4:  20. 

3.  Gen.  12:  6;  Josh.  24:  26.         4.  Gen.  14:  7;  26:  19;  21:  28. 

5.  Gen.  31:  19;  Judg.  8:  27;  Hos.  3:  4.         6.  Probably  identical  «t  first. 
7.  Gen.  4:  23-24.        8.  Judg.  11:  30  ff.    Jephthah. 


History  of  Israel's  Religion  13 

settled  agricultural  life  and  possessing  walled  towns. 
The  Hebrews  now  worshipped  one  god,  Yahweh.1 
The  work  of  Moses  had  welded  the  tribes  into  closer 
unity,  worshipping  one  god  but  not  denying  to 
others  their  gods.  "  Monolatry  is  the  hall-mark  of 
the  old  Israelite  religion."  2  Sacrifice  was  a  common 
meal  of  which  the  god  partook  with  his  people. 

The  land  of  Canaan  was  covered  with  sacred 
places,  and  worship  of  the  baals  was  carried  on  every- 
where. The  Hebrews,  partly  by  conquest  and  partly 
by  alliance,  settled  in  the  land,  learned  agriculture 
and,  with  it,  its  religious  rites.  But  in  the  midst  of 
this  baal  worship  the  worship  of  Yahweh  main- 
tained itself  and  grew.  Many  sacred  places  were 
taken  over  by  the  Hebrews  for  Yahweh  worship, 
and  stories  connecting  these  places  with  Yahweh 
originated  to  show  they  were  sacred  to  him,  not  to 
the  baals.3  The  new  incorporated  much  of  the  local 
religious  customs,  as  Christianity  did  of  the  religions 
of  Greece  and  Rome.  The  communal  meal  gradually 
gave  place  to  the  idea  of  sacrifice  as  a  gift,  as  neces- 
sary in  entering  into  the  presence  of  God  as  was  a 

1.  The  theory  is  advanced  that  Yahweh  had  been  the  tribal  god  of  the  Kenite- 
Midianites.     Moses,  failing  in  an  attempt  to  free  his  countrymen,  fled  to  Midian, 
married  the  daughter  of  Jethro,  and  learned  of  Yahweh.     Then  he  went  back 
and  by  promise  of  the  help  of  this  powerful  god  aroused  the  Hebrews  to  make  a 
dash  for  liberty.     Passing  the  Red  Sea  in  safety  they  at  once,  at  Horeb,  made  a 
solemn  covenant  with  Yahweh,  Jethro  offering  the  first  sacrifice  (Ex.  18:  12)  and 
initiating  the  Hebrews.     Jethro  certainly  plays  an  important  part  in  the  organiza- 
tion (Ex.  18:  13  ff).    Two  points  are  to  be  noted:  Yahweh  is  now  a  covenant  god, 
and  will  remain  faithful  only  if  the  Hebrews  keep  their  part  of  the  covenant;  and 
he  is  a  jealous  god, — so  the  way  is  prepared  for  monotheism.     See  Semitic  Origins 
by  Prof.  George  Aaron  Barton;  for  a  popular  sketch  see  his  article,  Evolution 
of  the  Religion  of  Israel,  in  The  Biblical  World  for  January,  1912.    But  this 
theory  creates  more  difficulties  than  it  solves. 

2.  The  Religion  of  the  Old  Testament,  Karl  Marti,  p.  71. 

3.  Cf.  Bethel,  Gen.  28:  10  ff. 


14  The  Old  Testament  in  the  Sunday  School 

gift  when  approaching  an  earthly  potentate.  Priests 
revealed  the  will  of  Yahweh  by  ephod,1  urim  and 
thummim.  Human  sacrifice  was  forbidden.2  Anyone 
offered  sacrifice.  The  priests  also  took  care  of  the 
temples  3  and  became  the  transmitters  of  customs, 
rites  and  laws. 

Under  the  new  national  consciousness  Yahweh 
came  to  be  worshipped  as  god  of  all  the  land  of 
Israel;  and  the  people  organized  themselves  as  a 
nation  into  a  monarchy,  as  they  believed  at  his 
command,4  with  a  national  religion.  Two  character- 
istics of  Yahweh  were  emphasized:  he  was  mightier 
than  other  gods  and  he  was  righteous.  It  is  this 
ethical  quality  which,  in  the  main,  distinguishes  the 
religion  of  Israel  from  the  surrounding  religions. 

Professional  prophets  or  seers  appear  at  this  time 
as  frenzied  bands.5  But  individual  prophets,  distinct 
from  the  professional  class,  have  great  influence,  as 
Elijah,  Amos,  and  their  successors.  "  A  great  voice 
sounds,  perhaps  once  in  a  century  or  half  century; 
and  these  voices  represent  the  true  tradition  of  Israel- 
ite religion  and  develop  it  further."6 

Many  believed  that  because  Yahweh  was  God  of 
Israel  he  had  no  other  people  and  was  bound  to 
protect  and  deliver  them.  Against  this  non-ethical 
relationship  the  prophets  protest.  They  say  that 

1    Judg.  17:  5  ff  and  18:  5. 

2.  The  story  of  the  offering  of  Isaac,  Gen.  22:  12. 

8.  IS.  1:9;  8: 15,  Eli. 

4.  1  S.  9:  16.     This  was  condemned  by  later  writers  as  rejection  of  Yahweh. 
1  S.  8:  19  ff;  10: 17  ff. 

5.  1  S.  10:  5  ff.    People  were  surprised  to  see  one  of  Saul's  prominence  and 
ability  among  them,  1  S.  10:  11.  6.  Menzies,  p.  186. 


History  of  Israel's  Religion  15 

if  Israel  sins,  the  punishment  shall  be  all  the  greater 
because  they  have  known  Yahweh;1  they  shall  go 
into  exile.  The  prophets  condemn  uniting  wicked- 
ness and  worship,  and  assert  that  sacrifice  of  itself 
is  valueless.2  They  demand  social  righteousness.3 
Yahweh  is  a  moral  God  and  as  such  has  universal 
sway  over  all  nations  and  peoples.  Religion  is  for 
the  great  prophets  an  ethical  monotheism.  Parallel 
with  this  prophetic  development  was  a  priestly 
development,  with  its  insistence  upon  rite  and 
ceremony.  Idolatry  and  social  unrighteousness 
continued. 

Under  King  Josiah  a  great  reform  was  carried 
through  when  the  Book  of  the  Covenant  was  pub- 
lished.4 In  its  spiritual  tone  it  is  prophetic;  in  its 
insistence  upon  ceremony  and  place  it  gave  an  impe- 
tus to  the  priestly  element  which  developed  through 
Ezekiel  and  Ezra  into  strict  legalism.  The  prophets 
fought  against  ceremonialism  and  for  social  right- 
eousness. The  Deuteronomic  reform  insisted  upon 
one  central  sanctuary  at  Jerusalem  and  the  closing 
of  all  local  sanctuaries.  The  nation's  past  was  re- 
viewed and  its  history  re-edited  and  judged  according 
to  this  covenant.5  But  no  radical  change  was  wrought. 
In  597  B.C.  the  Jews  were  carried  off  into  Babylon. 
The  exile  cured  Israel  of  idolatry.  The  prophets  now 
saw  that  the  nation's  special  mission  was  not  political 
supremacy,  but  to  give  to  the  world  the  true  religion. 

1.  Am.  3:  2,  etc.  2.  Am.  5:  25,  etc.  3.  Mi.  6:  8,  etc. 

4.  i  K.  22:  8  ff .     This  book  comprised  Dt.  12-26,  28  and  perhaps  1-5. 

5.  Cf.  2  K.  17:  34-40;  12:  2-3,  etc. 


16  The  Old  Testament  in  the  Sunday  School 

The  idea  of  "  Jacob,"  that  is,  Israel,  as  the  Suffering 
Servant l  is  developed.  Though  despised,  broken, 
smitten  of  God,  Israel  is  God's  Servant  to  carry  out 
his  purpose  among  the  nations. 

During  the  exile  the  priestly  element  worked  itself 
out  to  completion.  All  hope  of  national  life  having 
been  disappointed,  and  in  close  touch  with  an  elabo- 
rate ritualistic  religion  in  Babylon,  the  Jews  conceived 
of  themselves  as  a  theocracy  with  Yahweh  as  king 
and  they  organized  themselves  as  a  priestly  hierarchy 
with  the  high  priest  at  the  head.  A  complete  system 
was  worked  out  with  ordinances  and  ritual  covering 
the  smallest  details  of  life.  About  the  year  400  B.C. 
this  law  was  accepted  at  Jerusalem.2  Now  the  re- 
ligious life  demands  the  most  scrupulous  conformity 
to  the  minutiae  of  the  law.  Sacrifice  assumed  the  cen- 
tral place.  This  system  was  projected  into  Israel's 
idealized  past,  and  to  provide  for  it,  even  in  the 
wilderness  wanderings,  the  richly  appointed  Taber- 
nacle with  its  courses  of  priests  in  rich  vestments, 
and  profuse  sacrifices,  —  now  heard  of  for  the  first 
time,  —  seemed  alone  adequate.  Since  the  nation 
had  not  observed  these  laws,  the  system  and  many  of 
the  laws  not  being  in  existence,  the  past  is  sweepingly 
condemned.  The  sense  of  sin,  requiring  atonement, 
became  prominent  and  the  Day  of  Atonement  was 
instituted.  The  Law  itself  was  regarded  as  sacred, 

1.  Isa.  40;  41:  8  ff;  42;  43:  1  ff;  53,  etc.     This  prophecy  was  a  message  of 
comfort  (40:  1)  to  a  crushed  and  broken  people.     Yahweh's  chosen  nation  is 
wounded  and  bruised  and  without  comeliness.     It  can  be  applied  to  Christ  only 
in  that  what  was  true  of  the  nation  in  this  respect  is  supremely  true  of  him. 

2.  Neh.  8. 


History  of  Israel's  Religion  17 

inspired,  an  infallible  guide.  "  It  thus  comes  to  give 
many  a  direction  which  does  not  appear  on  the  sur- 
face. The  secondary  law  or  *  tradition '  is  thus 
formed,  a  system  which  calls  for  the  service  of  a 
special  class  of  students.  The  scribes  who  interpret 
the  law  and  apply  it  to  life,  obtain  great  influence 
and  become  the  virtual  rulers  of  the  nation."  l  The 
husk  is  taken  for  the  kernel;  the  dead  letter  rather 
than  the  living  voice.  The  ripe  fruit  is  seen  in  the 
slavery  to  the  law,  the  casuistry,  the  narrow  bigotry 
of  Christ's  day. 

The  idea  of  sin  and  consequent  fear  of  Yahweh 
deprived  religion  of  most  of  its  joy.  Sacrifice  be- 
came more  an  act  of  propitiation.  The  awful  tran- 
scendence of  Yahweh  was  enlarged  upon.  The  high 
priest  alone  could  enter  the  Holy  of  Holies  and  that 
but  once  in  the  year.  The  doctrine  of  intermediaries 
developed  more  fully.  Angelology  flourished.  The 
sacredness  of  the  Jewish  people  and  their  separate- 
ness  from  others  was*  the  necessary  counterpart  of 
this  movement.  The  Gentiles  were  unclean.  And 
there  was  yet  at  the  same  time  a  growing  conception 
of  the  universalism  of  Yahweh,  that  all  nations  would 
come  to  worship  him.2  The  book  of  Jonah  is  the 
highest  expression  of  this  thought,  for  he  is  there  the 
God  of  all  mankind  and  of  all  creatures.3  That  the 
spiritual  elements  have  not  died  out  is  further 
attested  by  psalms  published  at  this  period.  While 

1.  Menzies,  203. 

2.  Cf .  Mic.  4:  1;  Jer.  3:  17;  Ez.  25  ff;  Isa.  42  ff;  56:  2. 

3.  Jonah  4:  10-11. 


18  The  Old  Testament  in  the  Sunday  School 

the  temple  worship,  even  to  the  singing,  was  con- 
ducted by  the  priests,  the  synagogues  which  sprang 
up  all  over  the  country  formed  centres  for  the  re- 
ligious life  and  expression  of  the  people  themselves. 
The  Messianic  Hope  became  more  spiritualized  in 
the  minds  of  the  devout. 

In  the  dispersion,  the  Jews  came  in  contact  with 
the  Greek  search  after  wisdom,  and  the  wisdom 
literature  is  a  product  of  that  influence.  The  view- 
point is  that  of  the  humanist.  In  the  Bible  wisdom 
is  sometimes  personified  l  but  it  is  rather  worldly 
wisdom  than  the  distinctly  religious  conception  that 
is  most  often  present.  The  problem  of  the  suffering 
of  the  righteous  and  prosperity  of  the  wicked,  so 
often  debated,2  can  only  be  solved  by  positing  some 
sort  of  future  existence,  but  the  outlines  are  ex- 
tremely vague.3 

The  apocalyptic  literature  is  the  outcome  of  the 
crushing  defeats  in  the  Maccabean  period  and  the 
persecutions  which  threatened  to  exterminate  every- 
thing that  was  Jewish.  The  book  of  Daniel  is  "  the 
first  specimen  of  a  style  of  literature  which  is  char- 
acteristic of  the  entire  epoch  now  under  considera- 
tion." 4  A  speedy  deliverance  by  Yahweh  is  ex- 
pected, and  the  future  of  the  Jews  as  the  supreme 
world  power  is  pictured  in  glowing  colors.  Prophecy 
was  interpreted  as  pointing  directly  to  every  minute 
detail  of  that  kingdom,  and  the  exact  day  and  date 

1.  Prov.  8:  4  ff;  Job  28.  2.  Cf.  Ps.  37;  49;  73;  Job. 

8.  Cf.  Job.  4.  Ottley,  p.  192. 


History  of  Israel's  Religion  19 

of  its  appearance  were  calculated.  It  was  to  come 
"  with  observation."  The  influence  of  such  interpre- 
tation of  the  Old  Testament  has  been  felt  ever  since. 

The  essence  of  religion  was  not  to  be  found  in  the 
legalism  of  the  priests  and  scribes,  nor  in  worldly 
wisdom,  nor  in  the  vagaries  of  the  apocalyptic  vision- 
aries; it  found  its  home  in  the  hearts  of  those  upon 
whom,  though  often  poor  and  oppressed,  fall  the 
blessings  of  the  Beatitudes.  These  form  the  seed- 
bed of  Christianity. 

In  religious  education  these  different  levels  of 
morals  and  religion  must  be  recognized.  The  differ- 
ences exist  and  are  ineradicable.  The  lives  of  some 
of  the  best  Old  Testament  characters  —  Abraham, 
Jacob,  David,  Solomon,  —  make  this  conclusive. 
The  same  importance  cannot  be  given  to  ideas  be- 
longing to  the  thirteenth  century  before  Christ,  a 
time  when  the  spiritual  conception  of  religion  had 
scarcely  begun,  as  to  Jeremiah  and  the  great  proph- 
ets, or  to  Jesus.  The  views  of  law  and  sacrifice  as 
crudely  conceived  in  early  times  or  the  product  of 
later  Judaism,  and  the  view  of  sin  and  man's  relation 
to  God  resulting  therefrom,  cannot  be  placed  on  a 
par  with  the  teaching  of  Jesus.  For  example,  there 
is  all  the  legalism  of  the  Day  of  Atonement.  It  has 
had  inestimable  influence.  Had  it  been  known  that 
this  was  not  a  command  of  Yahweh  to  Moses,  but  a 
creation  of  the  Exilic  priesthood,  increasing  the 
prominence  of  the  hierarchy  and  especially  the  head, 
the  High  Priest,  it  would  never  have  had,  at  least 


20  The  Old  Testament  in  the  Sunday  School 

in  Protestant  Theology,  such  influence.  It  must  be 
recognized  that  much  of  the  Old  Testament  is  not 
Christian.1  To  apologize  for  it  or  try  to  explain 
these  difficulties  away  is  as  impossible  as  it  is  un- 
necessary. Taken  as  stages  in  the  development  of 
religion  the  different  levels  not  only  are  explained, 
but  their  study  is  necessary  to  understand  the  pres- 
ent. These  imperfect  standards  must  then  be 
regarded  and  taught,  not  as  ends  in  themselves  but 
as  stages  in  the  development  to  a  higher  religious  life. 
The  attention  of  the  pupils  is  to  be  directed,  not 
simply  to  them,  but  through  them  to  the  Perfect 
One,  Jesus  Christ. 

The  difficulty  for  religious  education  arises,  first, 
from  the  fact  that  in  the  past  Israel's  religion  was 
thought  of  as  being  perfect  from  the  first  and  its 
standards  authoritative  and  binding  to-day.  So  the 
Bible  was  regarded  as  sacred;  one  part  being  of  as 
much  value  as  another;  every  individual  word  (even 
of  the  English  translation)  being  inspired.  The 
legal  system,  too,  with  its  burden  of  the  law,  was 
accepted  as  from  the  hand  of  God  to  Moses.  Second, 
the  records  of  Israel's  religion  have  been  modified 
by  later  writers  so  that  in  the  same  account  views 
separated  by  centuries  are  reflected.  It  is  necessary 
to  study  Israel's  religion  according  to  its  historic 
development  and  this  involves  a  careful  analysis  of 
the  literature  in  the  light  of  Biblical  criticism. 

1.  Cf.  Ps.  137:7-9;  Ex.  21:24;  Lev.  24:20;  Dt.  19:21.       At  least  Jesus 
said  that  this  and  much  more  was  not  his  teaching,  Mt.  5:  21,  27,  etc. 


CHAPTER  III 

DIFFICULTIES   GROWING   OUT   OF   THE   HISTORY   OF 
ISRAEL'S  LITERATURE 

The  Bible  is  literature.  It  reflects  the  moral  and 
religious  levels  of  the  people  at  almost  every  stage  of 
their  eventful  history  and  religious  development. 
To  use  this  material  intelligently,  to  understand  what 
it  means,  a  knowledge  of  when  and  under  what  cir- 
cumstances its  various  documents  were  produced  and 
how  they  were  treated  by  later  writers  is  imperative. 
Here  scholars  have  toiled  and  all  may  enter  into  the 
fruit  of  their  labours. 

The  brief  sketch  which  follows  is  not  an  Introduc- 
tion to  the  Old  Testament; l  for  such  it  is  too 
meagre,  inadequate  and  disproportioned.  The  aim 
is  simply  to  give  without  argument  a  resume  of  the 
practically  assured  results  of  criticism,  and  to  discuss 
whatever  bears  most  directly  on  the  problem  of  the 
Bible  as  material  for  the  Sunday-school  curriculum. 
Though  many  points  are  still  debated  and  dates  are 
often  only  approximate,  the  astonishing  thing  is  to 
find  how  closely  scholars,  working  independently 
and  from  different  points  of  view,  agree  on  the  main 
issues.  For  clearness  and  because  of  lack  of  space 
statements  are  sometimes  limited  to  a  single  aspect 
of  facts  which,  if  the  purpose  of  the  essay  were 

1.  For  full  treatment  consult  some  standard  work  such  as  Driver,  Corntll, 
Benoet  and  Adeney,  Kirkpatrick,  etc. 

21 


22  The  Old  Testament  in  the  Sunday  School 

different,  would  require  a  more  rounded  treatment. 
The  plan  followed  is  to  trace  the  growth  of  the  litera- 
ture from  the  beginning.  t 

The  earliest  forms  of  literature,  before  writing 
became  general,  were  songs,  stories,1  fables  and 
proverbial  sayings.  Examples  of  these  are  the  songs 
of  Deborah,2  of  Lamech,3  of  Moses  and  Miriam;4 
borrowed  stories  as  of  the  Flood; 5  stories  of  origins  6 
and  of  heroes; 7  Jotham's  fable 8  and  Samson's 
riddle.9 

From  the  earliest  times  there  were  laws  10  and 
ceremonies  which  were  handed  down  by  usage  and 
were  continually  being  added  to  as  occasion  arose.11 

From  about  the  year  1050  B.C.  come  David's 
elegy  over  Saul  and  Jonathan,12  and  Abner; 13  the 
original  form  of  Solomon's  prayer  of  dedication;  H 
the  blessing  of  Jacob; 15  Balaam's  oracles; 16  and 
other  pieces;  also  two  collections  of  songs,  known 
now  only  by  quotation,  The  Book  of  the  Wars  of 

1.  Only  those  stories  and  songs  that  could  hold  the  attention  at  a  feast  or 
around  the  campfire  were  preserved.     In  this  way  those  that  have  come  dowa 
through  the  centuries  are  inimitable.     The  stories  of  Joseph,  e.g.,  will  never  grow 
old. 

2.  Judg.  5.    This  is  a  good  illustration  of  the  use  made  of  poetry  by  the  his- 
torian.    Cf.  Judg.  4. 

3.  Gen.  4:  23-24. 

4.  Ex.  15:  1-18. 

5.  The  earlier  form  —  Gen  6:  5  ff. 

6.  E.g.,  Creation,  Gen  2:  4b  ff. 

7.  E.g.,  Abraham,  Jacob. 

8.  Judg.  9:  7-21. 

9.  Judg.  14:  14. 

10.  Ex.  34:  14-28  is  early. 

11.  E.g.,  David's  law  of  Spoil,  1  S.  30:  24-25. 

12.  2  S.  1 :  19-27,  wrongly  called  Song  of  the  Bow. 

13.  2  S.  3:  32-34. 

14.  1  K.  8:  12-13. 

15.  Gen.  49: 1-27. 

16.  Nu.  23-24. 


History  of  Israel's  Literature  23 

Yahweh  1  and  The  Book  of  the  Upright  (Jasher); 2 
and  some  proverbial  sayings. 3 

With  the  monarchy,  state  annals  and  temple 
records  began  to  be  kept.  These  were  probably 
very  meagre.  The  Samuel,  Saul  and  David  cycles 
of  stories4  assumed  definite  shape  soon  after  the 
death  of  these  leaders.  In  937  B.C.  the  Northern 
tribes  revolted  and  this  literary  inheritance,  con- 
sisting largely  of  song  and  story,  passed  to  each 
kingdom  alike.  But  by  addition  and  modification,  in 
process  of  time,  it  assumed  in  the  North  and  South 
distinctive  characteristics.  Little  if  any  was  com- 
mitted to  writing  before  the  ninth  century.5  In 
Judah  a  collection  of  this  oral  inheritance,  gradually 
made  by  various  compilers,6  was  issued  about  the 
year  850  B.C.,  and  this  work  forms  one  of  the  chief 
written  sources  of  the  Bible.  It  is  known  as  the 
Yahwist  document,  or  J.7 

J  has  marked  characteristics.  It  is  practically  all 
narrative  in  the  form  of  stories,  sketching  history 
from  Creation  to  the  death  of  David.  The  stories 
are  vivid  and  full  of  movement.  The  characters  are 

1.  Nu.  21:  14,  etc.     2.  Josh.  10:  13,  etc.     3.  E.g.,  1  S.  10:  11-12. 

4.  From  which  1  S.  to  1  K.  2  developed  through  the  years. 

5.  That  is,  over  400  years  after  Moses  lived.     The  bearing  of  this  on  the 
historicity  of  the  contents  is  evident.     Compare  present  day  uncertainty  and 
speculation,  in  spite  of  printing  and  exact  record  keeping,  about,  e.g.,  Columbus; 
and  Abraham  (not  to  mention  Adam)  goes  back  how  far  beyond  Moses? 

6.  It  is  evidently  not  the  work  of  one  author.     E.g.,  Lamech,  a  direct  de- 
scendant of  Cain,  is  the  ancestor  of  musicians,  metal  workers  and  nomads,  Gen. 
4:  16  ff,  which  is  inconsistent  with  the  story  of  the  Flood.     Also  very  different 
grades  of  civilization  are  reflected.     The  editor  was  not  a  mere  compiler,  but  a 
philosopher  and  poet. 

7.  In  all  chapter  and  verse  references  to  the  various  documents  throughout 
this  work,  Kent's  Student's  Old  Testament  is  followed.     Passages  in  brackets 
are  considered  late  editorial  additions. 


24  The  Old  Testament  in  the  Sunday  School 

few,  but  they  stand  out  clearly.  The  movement  is 
rapid  and  the  moral  issue  clear  cut.  The  style  is 
remarkably  easy  and  picturesque.  Yahweh  naively 
appears  in  the  early  stories  as  a  human  being.1 
"The  writer  lives  in  a  fairyland"2  where  nothing 
seems  strange.3  Natural  causes  are  given  as  the 
means  by  which  Yahweh  works  wonders.4  Practices 
that  offend  the  moral  sense  of  a  later  day  are  frankly 
related.5  Ceremonialism  and  legalism  are  absent. 
Yahweh  the  "  divine  Friend  and  Patron  " 6  is  one 
of  the  community;  he  loves  and  hates,  is  angry  and 
repents.  Loyalty  to  him  is  the  essence  of  religion. 

Elijah  appeared  about  875  and  was  succeeded  by 
Elisha.  Popular  traditions  which  grew  up  around 
their  lives  have  to  be  treated  with  care.  Some  other 
songs,  stories  and  laws,  especially  the  Book  of  the 
Covenant,7  were  probably  published  before  760  B.C.; 
also  the  book  of  the  Acts  of  Solomon.8 

It  was  not  until  around  750  B.C.  that  the  Northern 
writers  made  a  collection  of  their  literature.  It  is 
known  as  the  Elohistic,  or  E,  document.  It  sketches 
history  from  Abram  perhaps  to  Elisha,9  paralleling 
J,  except  in  the  stories  of  origins.10  These  stories 

1.  E.g.,  Talks  with  men,  Gen.  S:  9  ff.     Personally  inspected  tower  of  Babel, 
Gen.  11:  5.     Attempted  to  kill  Moses  in  the  inn,  Ex.  4:  24. 

2.  Hastings,  Dictionary  of  the  Bible,  Art.  "Hexateuch." 

3.  Yahweh  brought  all  the  animals  to  Adam  to  be  named,  Gen.  2:  19. 

4.  E.g.,  wind  divided  the  Red  Sea,  Ex.  14:  21b. 

5.  E.g.,  Jacob  deceives  his  aged  father,  Gen.  27:  19. 

6.  Kent,  Student's  Old  Testament,  I,  p.  33. 

7.  Ex.  20:  23—23:  33.  8.  1  K.  11:  41,  known  only  by  reference. 
9.  Kent,  Student's  Old  Testament,  I,  p.  38. 

10.  Herman  Gunkel,  in  The  Legends  of  Genesis,  suggests  that  "perhaps 
there  is  in  this  an  expression  of  the  opinion  of  this  school  that  the  history  of  the 
beginnings  was  too  neathenish  to  deserve  preservation."  But  they  may  have 
been  in  the  document  originally. 


History  of  Israel's  Literature  25 

are  vivid,  objective,  full  of  life.  The  style  is  some- 
what more  formal  than  J,  but  its  conception  of  God 
is  not  quite  so  anthropomorphic.  God  communi- 
cates with  men  through  dreams  and  angels,1  except 
that  he  speaks  with  Moses  face  to  face.2  The  super- 
natural is  heightened.3  Revelation  is  progressive, 
for  in  the  early  days  idols  are  worshipped;4  then  God 
is  known  as  Elohim,  finally  as  Yahweh.5  Moral 
faults  in  the  lives  of  the  ancestors  of  the  Hebrews 
are  softened  down.6  Human  sacrifice  is  forbidden.7 
More  prominence  is  given  to  worship  —  sacred  pil- 
lars,8 altars  and  sacrifice,9  the  Tent  of  Meeting  10 
and  the  Ark.11 

Many  of  the  stories  in  J  and  E  come  from  very 
ancient  times,12  and  they  may  be  said  to  belong  to 
the  childhood  of  the  race,  when  naive  questions  l3 
are  asked  and  simple  explanations,  given  in  story 
form,  satisfy.14  "  J  and  E  form  the  picture  book  of 
the  Pentateuch."  15 


1.  Jacob  dreamed  and  saw  angels  according  to  E,  Gen.  28:  12;  but  in  J, 
Gen.  28:  13,  Yahweh  stood  and  spoke  to  him. 
«.  Ex.  S3:  11;  Nu.  12:  8. 

3.  Not  wind  but  Moses'  staff  divides  the  Red  Sea,  Ex.  14:  16a. 

4.  Josh.  24:  2;  Gen.  31:  19b. 

5.  Ex.  3:  15.  Care  is  taken  in  E  to  use  Elohim  up  to  this  point;  hence  called 

6.  Jacob  is  constrained  by  Rebekah's  insistence  to  deceive,  Gen.  27:  8-13. 
Abraham's  deceit  is  excused  because  Sarah  was  his  (half)  sister,  Gen.  20: 12. 

7.  The  offering  of  Isaac,  Gen.  22:  1  ff. 

8.  Gen.  35:  14;  Ex.  24:  4b. 

9.  Condemned  later  by  the  Deuteronomic  school. 

10.  Gen.  33:  7-11. 

11.  Nu.l4:44. 

1«.  Cf.  Bennet,  The  New  Century  Bible,  Genesis,  p.  17. 
IS.  E.g.,  about  origin  of  names  —  Abraham,  Gen.  17:  5;  places  —  Beer- 
sheba,  Gen.  21:  31. 

14.  E.g.,  Why  serpents  crawl,  Gen.  3:  14;  pains  of  child-birth,  Gen.  3:  16; 
origin  of  the  world,  etc.,  Gen.  2:  4b  ff. 

15.  Jabez  Thomas  Sunderland,  The  Origin  and  Character  of  the  Bible. 


26  The  Old  Testament  in  the  Sunday  School 

Up  to  this  time  (c.  750)  all  of  the  Hebrew  Litera- 
ture of  which  any  trace  remains  was  the  J  and  E 
compilations;  the  Saul  and  David,  Elijah  and  Elisha 
cycle  of  stories;  brief  court  and  temple  records  and 
laws;  and  a  number  of  psalms,  proverbs,  fables  and 
poems.  Much  of  this  had  been  preserved  orally  for 
centuries,  and  scarcely  any  was  written  until  850  B.C. 
The  importance  of  this  educationally  is  evident. 
These  stories  cannot  be  history  in  the  modern  sense 
of  the  term,  though  of  inestimable  value  for  the  study 
of  the  development  of  religion.  Their  conception  of 
God  and  religion  is  not  final,  but  represents  a  very 
early  stage. 

The  eighth  century  B.C.  marks  a  new  era  in  the 
literary  work,  for  then  written  prophecy  began.1 
Amos  (760)  with  his  "  Gospel  of  the  Lion's  Roar," 
preaching  an  ethical  God  and  social  righteousness, 
is  followed  by  Hosea  (c.  745),  the  "  last  and  noblest 
offshoot  "  of  the  Northern  Kingdom.  The  splendor 
of  the  reign  of  Jeroboam  II  is  followed  by  anarchy,2 
and  Hosea,  chapters  4  to  14,  reveals  a  heart  torn  and 
bleeding  for  his  people.  For  him  God  is  love  as  well 
as  justice.  Isaiah  3  (736-701)  was  a  tower  of  strength 
when  the  nation's  life  was  threatened.  Having 

1.  For  non-genuine  passages  in  the  books  of  the  prophets  consult  any  stand- 
ard work.    The  addresses  or  teachings  of  the  prophets  were  written  down  by  dis- 
ciples (Isa.  8:  16,  Jer.  36:  4)  at  different  times  and  later  collected,  e.g.,  Haggai 
consists  of  four  prophecies.     In  this  way  it  happens  they  are  not  always  arranged 
in  chronological  order  and  the  utterances  of  more  than  one  prophet  are  put  to- 
gether (e.g.,  Isa.  1-39;  40-55;  56-66;  24-27;  12;  2: 1-4).     These  are  sometimes  very 
brief  and  would  probably  have  been  lost  had  they  not  been  incorporated  in  a 
larger  work. 

2.  Cf.  2  K.  15:  10  ff. 

Qj     3.  1-39  except  non-genuine  passages. 


History  of  Israel's  Literature  27 

suffered  from  incompetent  kings,  he  promises  soon  l 
a  ruler  who  shall  be  wise  and  good.2  In  722  Israel 
fell.  Judah,  too,  shall  fall  unless  she  repents,  but 
"  a  remnant  "  3  shall  return.  Isaiah  stands  alone  in 
eloquence  and  breadth  of  vision.  Micah,4  a  younger 
contemporary  of  Isaiah,  wrote  part,  at  least,  of  his 
prophecy  before  722.5  Under  the  impending  As- 
syrian doom  there  is  little  hope  for  Judah,  wedded 
to  her  sin. 

The  Chronicles  of  the  Kings  of  Israel,  combining 
the  book  of  the  Acts  of  Solomon,  court  annals,  and 
Ahab,  Jehu  and  Elisha  narratives,  was  issued  now; 
and,  soon  after,  the  Judean  history  of  the  temple,6 
another  code  of  laws,7  some  psalms,  and  (by  650), 
the  well-known  decalogue.8  When  Samaria  fell 
literary  activity  centered  in  Judah.  The  two  parallel 
documents,  J  and  E,  stood  side  by  side.  The  obvious 
thing  happened.  The  two  were  combined  by  inter- 
twining.9 The  process  was  completed  about  650. 
Naturally,  Judean  editors  preferred  J,  which  is 
quoted  more  fully  than  E.  Duplications  and  incon- 
sistencies are  common.10  Almost  every  account  is 
composite.  According  to  the  older  sources  Canaan 

1.  7:14. 

2.  9:  6-7;  11:  Iff. 

3.  Not  a  small  remainder  as  our  word  remnant  means  but  a  large  part. — 
President  Brown. 

4.  Chapters  1-3  and  perhaps  parts  of  4-5  belong  to  Micah. 

5.  Cf.  Mi.  1:  6;  3:  12;  Jer.  26:  17-19. 

6.  2  K.  11-12;  16;  18:  4, 14-16,  and  perhaps  1  K.  6  and  7. 

7.  Contained  in  Ex.  20:  22—23: 19. 

8.  There  are  many  collections  of  10  or  5  "words"  or  laws  in  the  Bible.     See 
Prof.  Briggs, "  Hexateuch." 

9.  See  p.  34,  note  10. 

10.  In  the  past  these  were  the  object  of  attack  and  ridicule.  Attempts  were 
made  to  explain  them  away  but  without  success.  Now  the  solution  is  evident. 


28  The  Old  Testament  in  the  Sunday  School 

was  invaded  by  the  tribes  acting  independently,1 
securing  a  foothold  by  conquest  or  alliance  as  each 
was  able.  The  powerful  nations  in  Canaan  were  not 
subdued  for  many  years.2 

A  short  prophecy  added  to  Micah  3  belongs  to  the 
reign  of  Manasseh  (686-641).  Zephaniah  with  his 
dies  irae,  dies  ilia,  is  dated  about  630,  and  a  part  of 
Jeremiah,4  who  began  his  work  in  627,  was  produced 
before  621. 

Now  occurred  a  momentous  event,  which  not  only 
influenced  mightily  the  future  but  led  to  a  recasting 
of  all  the  past.  This  was  the  Deuteronomic  reform 
under  Josiah  in  621  when  the  Book  of  the  Covenant 5 
was  published.6  The  style  of  this  work,  known  as 
D,  is  hortatory,  oratorical,  ornate.  Some  of  its 
ethical  and  religious  teaching  is  among  the  noblest 
in  the  Old  Testament.  There  is  a  buoyancy  and 
hopefulness  about  it,  a  tender  pleading  and  humane 
care  for  persons  and  even  animals.7  "  In  a  special 
degree  the  author  of  Deuteronomy  is  the  spiritual 
heir  of  Hosea,"  8  and  this  book  has  been  called  the 
Gospel  of  the  Hexateuch.9  But  it  contains  many 
priestly  elements  and  is  the  germ  from  which  the 
priestly  system  grew. 

1.  Josh.  1-12,  and  part  of  13  and  14. 

2.  There  is  ample  evidence  substantiating  this.     The  picture  of  a  united 
army  under  Joshua,  moving  on  to  victory  and  the  complete  subjugation  of  the 
inhabitants  is  the  idealism  of  a  later  age  (p.  36  ff). 

3.  Mi.  6:  1—7:  6. 

4.  1-4  and  31:  2-34. 

5.  The  original  Dt.  consisted  of  Dt.  12-26  and  28  and  perhaps  also  1-5. 

6.  2  K.  22:  8—23:  24. 

7.  The  mother  bird,  22:  6;  the  ox,  25:  4. 

8.  Driver,  Deuteronomy,  p.  27. 

9.  Hastings,  Dictionary  of  the  Bible,  Art.  "Hexateuch." 


History  of  Israel's  Literature  29 

The  Covenant  with  Yahweh  which  it  contains  is 
represented  as  having  been  made  in  the  wilderness. 
Sacrifice  is  limited  to  the  central  sanctuary  at  Jeru- 
salem. Re-editing  of  the  nation's  history  became 
necessary.  Because  of  the  closing  of  the  local  sanctu- 
aries provision  was  made  for  the  dispossessed  priests,1 
a^nd  cities  of  refuge 2  were  now  established.  Festivals 
were  reconstructed,  three  being  held  at  Jerusalem  3 
each  year.  Priest  and  Levite  are  synonymous  terms.4 

The  work  of  the  Deuteronomic  school  is  threefold. 
First,  the  book  of  Kings,  based  upon  annals  of  Israel 
and  Judah,  and  upon  biographies,  is  edited.5  It  is 
a  Deuteronomic  book.  Every  king  is  judged 6 
according  to  his  attitude  to  the  Covenant.  Second, 
Joshua,  Judges  and  Samuel  are  edited.  In  the  two 
former  books  a  united  people  under  Joshua  conquer 
Canaan  and  the  land  is  divided  among  the  tribes. 
The  five  greater  judges  are  judged  by  the  Deutero- 
nomic standard.7  The  chronology  of  twelve  periods 
of  forty  years  has  no  historical  value.  Solomon's 
prayer  of  dedication  is  Deuteronomic.  The  Elijah 
and  Elisha  stories  show  marked  influence  of  popular 
embellishment.  The  book  of  Samuel,  composed 
largely  of  well-known  stories,  is  but  slightly 
changed.  Third,  J,  E  and  D  are  blended,  the  older 

1.  Dt.  18:  6-8.     In  this  the  Jerusalem  priests  never  acquiesced. 

2.  Dt.  19:  2. 

3.  Dt.  16:  16  ff.     Unleavened  Bread,  Weeks  or  Pentecost,  and  Tabernacles. 
There  is  no  Day  of  Atonement  and  no  Passover  (p.  35). 

4.  Dt.  18:  1,  etc. 

5.  E.g.,  Reasons  for  fall  of  Israel,  2  K.  17:  7  ff,  etc. 

6.  1  K.  16:  12b  ff,  25  ff,  etc. 

7.  One  judge,  Othniel,  is  added  so  that  the  tribe  of  Judah  may  be  repre- 
sented.    These,  with  Abimelech,  make  seven.     See  p.  36,  note  8. 


30  The  Old  Testament  in  the  Sunday  School 

documents  being  modified  as  above  to  suit  the  new 
standard.1 

Prophetic  activity  continued.  Nahum  (607)  pro- 
nounces Nineveh's  doom,  and  Habakkuk  from  his 
watchtower  pleads  against  a  foreign  foe. 

This  was  a  time  of  battle.  In  the  shock  of  nations 
kingdoms  were  shattered.  Josiah  was  defeated  and 
slain  at  Megiddo  2  (608) ;  Assyria's  sway  ended  with 
the  fall  of  Nineveh  (606)  to  the  Medes  and  Persians; 
Babylon,  under  Nebuchadnezzar,  crushed  Egypt  at 
Carchemish  (605) 3  and,  because  of  conspiracy,  the 
Jews  were  carried  into  exile  in  597,  Jerusalem  was 
razed  and  the  people  taken  into  final  captivity  in 
586.  All  through  these  terrible  years  Jeremiah 
(626  to  some  years  after  586)  stood  by  his  people. 
He  is  "  the  purest  and  highest  consummation  of  the 
prophecy  of  Israel  and  of  the  religion  of  the  Old 
Testament.  After  him  One  only  could  come  who 
was  greater  than  he."  4 

Some  time  before  597  the  Holiness  Code  5  was 
collected  and  published.  The  book  of  Kings  was 
substantially  completed.  Ezekiel  (592-570)  was  a 
priest.6  For  him  the  greatest  evil  is  the  corruption 
of  worship.  Yahweh  is  transcendent.  The  individ- 

1.  Cf.  the  story  of  the  Spies  in  Dt.  1:  20-32,  34-36,  when  Moses  reviews  the 
past,  with  the  J  and  E  accounts,  p.  34,  note  10.     Joshua  is  now  first  mentioned. 

2.  2  K.  23:  29;  2  Chr.  35:  20.     The  death  and  defeat  of  the  reforming  king 
is  the  "  Most  tragic  event  in  the  Hebrew  history." — Kent. 

3.  This  is  the  year  in  which  Jeremiah  received  the  command  to  write  his 
prophecies.     King  Jehoiakim  cut  to  pieces  his  book,  written  by  Baruch,  and  burnt 
it,  Jer.  36. 

4.  Cornill,  The  Prophets  of  Israel,  pp.  98-99. 
6.  Known  as  H.     It  is  contained  in  Lev.  17-26. 
6.  Ezek.  1:  3. 


History  of  Israel's  Literature  31 

ual  is  responsible.1  Ezekiel  pictures  the  ideal  city 
state  which  is  called  "  Here  is  God."  2  It  is  ideally 
organized  under  priestly  control.3  The  Levites  are 
temple  servants.4  Land  is  set  apart  for  the  priests.5 
These  are  new  elements,  but  they  are  projected 
back  as  if  present  from  the  first. 

The  prophets  saw  clearly  that  the  nation's  work 
was  not  political  but  religious.  In  the  darkest  days 
this  grew  clearer,  and  as  the  nation  wasted  away  the 
Messianic  hope  grew  stronger  and  the  hope  of  a 
future  restoration  under  Yahweh's  rule  became  more 
certain.  The  form  in  which  this  was  pictured 
changed  with  changing  conditions. 

Between  546  and  538 6  an  unknown  prophet, 
referred  to  as  Deutero-Isaiah,7  brought  his  message  of 
comfort 8  to  a  broken,  exiled  people.  Israel  shall  be 
restored  by  "Cyrus  my  shepherd,"9  "Cyrus  his 
anointed."  10 

Now,  too,  was  developed  the  idea  of  the  nation, — 
Jacob,  or  Israel,  —  as  the  Suffering  Servant,11 
carrying  out  Yahweh's  purpose.  Lamentations, 
the  Song  of  Moses,12  law  codes,13  and  some  detached 

1.  18:  80.  2.  48:  35.  3.  40-48. 

4.  44: 10-14,  but  in  Dt.  priests  and  Levites  are  synonymous. 

5.  4/J.     This  is  an  advance  on  H. 

6.  Babylon  conquered  by  Cyrus  and  the  Jews  allowed  to  return. 

7.  laa.  40-55.     Called  the  Second  Isaiah  only  because  his  work  is  placed  in 
the  same  book  as  Isaiah's. 

8.  Cf.  40:  1,  etc. 

9.  44:  28. 

10.  45:  1.  Though  Cyrus  is  explicitly  mentioned,  other  interpretations  have 
been  persistently  given  to  this  passage. 

11.  42:  1-7;  43:  1;  44:  1;  49:  1-13;  50:  49;  52:  13. 

12.  Dt.  32:  1-43.     Date  uncertain.     See  Driver,  Introduction,  pp.  95-97. 

13.  LCT.  1-3;  5-7;  11-15;  Nu.  5;  6;  9: 14—22: 15.    There  was  rapid  develop- 
ment in  ritual  after  Ezekiel. 


32  The  Old  Testament  in  the  Sunday  School 

prophecies  *  belong  to  this  period.  Under  Cyrus, 
the  Jews  were  free  to  return.  The  register  in  Nehe- 
miah  2  gives  names  of  some  of  them.  By  525  the 
Deuteronomic  redaction  of  previous  literature,  now 
embodied  in  Genesis  to  Kings,3  was  completed,  and 
Jer.  50-51,  a  mosaic,  was  written.  Later,  in  520,4  the 
aged  Haggai5  and  Zechariah  wrote.6  Psalm  137 
belongs  in  this  period.  A  new  codification  of  laws 
was  made  about  500.  Obadiah  7  reflects  danger 
from  surrounding  nations,  especially  Edom.  The 
rebuilding  of  the  temple  was  not  followed  by  pros- 
perity. Malachi  (460)  seeks  to  meet  this  problem. 
The  Aramaic  account  of  the  rebuilding  of  the  temple,8 
written  a  generation  after  the  event;9  the  memoirs 
of  Nehemiah;10  and  Trito-Isaiah,11  who  pictures 
Israel's  future  glory  in  the  new  heavens  and  new 
earth,  belong  to  this  period. 

The  year  444  is  one  of  the  great  dates  in  Hebrew 
literature.  The  Jews  at  Jerusalem  bound  themselves 
to  observe  the  priestly  code,12  developed  in  Babylon 
and  brought  by  Ezra.13  This  document  comprises  a 

1.  Isa.  13:  2—14:  23;  81:  1-1;  (c.  550). 

2.  7:  6-73a,  Cf.  5:  5b  ff,  which  shows  a  bad  state  of  affairs  when  Nehemiah 
came  later. 

3.  The  prophets  did  not  altogether  escape. 

4.  Ez.  5:1;  6:  14;  Hag.  1:1. 

5.  He  saw  the  former  temple  so  must  have  been  over  70. 

6.  Ez.  6:  14.     Neither  makes  any  reference  to  beginning  to  rebuild  the 
temple  under  Cyrus  (Cf.  Ez.  3  and  4),  nor  to  an  organized  return  such  as  Ezra 
implies.     Individuals  did  return.     There  was  an  altar  for  worship  at  Jerusalem 
since  586  (Jer.  41:5.)     These  are  more  historic  than  Ezra. 

7.  1-9  is  the  same  in  substance  as  Jer.  49:  7-22. 

8.  Ez.  4:  8-23;  5:  1-6:  18. 

9.  c.  450.     The  temple  was  rebuilt  520-516. 

10.  Neh.  1-6  and  other  fragments  perhaps. 

11.  Isa.  56-66.     This  was  completed  by  444. 

12.  Neh.   10:  29.     The  Priestly    Code  is  substantially  Leviticus  and  the 
priestly  parts  of  Gen.,  Ex.,  and  Nu.     It  is  known  as  P.  13.  Neh.  8  ff . 


History  of  Israel's  Literature  33 

history  of  the  world  from  the  creation.  The  style  is 
formal,  pedantic,  dry.1  It  abounds  in  repetitions;2 
delights  in  genealogical  tables,3  giving  the  exact  age 
of  the  father  at  the  birth  of  his  first  son;4  and  revels 
in  lists  of  names,5  and  in  statistics.  Every  minute 
detail  of  the  Tabernacle  as  it  is  alleged  Yahweh 
commanded  Moses  to  build  it  is  given,  and  then 
"  with  intolerable  pedantry  "  it  is  all  repeated  al- 
most word  for  word.6  The  whole  document  is  ar- 
ranged according  to  a  highly  artificial  chronological 
system.  The  world's  history  is  divided  into  four 
epochs,  each  beginning  with  a  theophany,7  and  into 
ten  periods  introduced  by  "  these  are  the  genera- 
tions of  .  .  .  ."  8  The  interval  between  periods  is 
sometimes  filled  in  with  a  bare  genealogy.9  The  ages 
of  men,  adequately  lengthened,  total  the  required 
number  of  years.10  History  advances  along  a  well- 
defined  line,  marked  by  a  gradually  diminishing 
length  of  human  life,  by  progressive  revelations  of 
God  under  three  distinct  names  n  and  covenants, 
each  with  its  special  sign.12  P  "  traces  the  history  of 

1.  P  is  largely  made  up  of  laws  and  ritual.     (Cf.  Lev.)     It  should  be  read 
as  a  whole  to  appreciate  its  dryness  and  monotony. 

2.  Gen.  5:  Ib  ff. 

3.  ll:10bff. 

4.  Gen.  5:  3,  etc. 

5.  1  Chr.  1-9,  etc. 

6.  Ex.  25-27;  30-31  and  35-40.     Cf.  also  Noah's  ark,  Gen.  6:  15  ff. 

7.  Creation  to  Noah,  Noah  to  Abraham,  Abraham  to  Moses,  Moses  on. 

8.  Gen.  2:4, 5:  l.etc. 

9.  E.g.,  Noah  to  Shem,  Gen.  10: 1  ff. 

10.  Adam  930  years,  Gen.  5:  5;  Noah  950  years,  9:  29,  etc.,  and  this  in  spite 
of  the  fact  that  J  already  accounts  for  man's  short  life,  Gen.  6:  3. 

11.  Elohim,  Gen.  1:  1  in  periods  1  and  2  (note  7  supra);  El  Shaddai,  Gen.  17: 
1,  third  period;  Yahweh,  Ex.  6:  23,  last  period. 

12.  The  rainbow,  Gen  9:  13;  Circumcision,  Gen.    17:  11;   the  Sabbath,  Ex. 
31 :  13-17.     See  Driver,  Introduction,  p.  127. 


34  The  Old  Testament  in  the  Sunday  School 

sacred  institutions  in  Israel,"  l  and  every  one  except 
circumcision  and  the  Sabbath  is  attributed  to 
Moses.  The  poetic  sense  is  wanting.  The  author 
"  thought  out  how  things  must  have  happened,"  2 
according  to  his  priestly  ideal,  and  projected  his 
thought  back  into  the  past. 

The  idea  of  Yahweh  is  at  the  opposite  pole  from 
J.  Here  he  is  far  off,  transcendent,  the  Ruler  of  the 
Universe.3  The  supernatural  is  heightened.4  The 
climax  of  the  priest's  conception  of  Yahweh,  the 
unapproachable,  is  reached  at  Sinai 5  in  glaring 
contrast  to  the  "  Father  "  of  Jesus  of  Nazareth.6 
The  ethical  standard  is  higher  than  in  the  older 
sources  as  the  earlier  accounts  are  modified.  For 
example,  Jacob  left  home,  with  his  father's  bless- 
ing, to  seek  a  wife.7  Ceremonial  observance  is  made 
the  essence  of  religion.  "  In  the  exile  the  ritual 
became  the  matter  of  teaching."  8  So  the  scribes 
arose,  who  were  the  real  rulers  of  Israel  in  Christ's 
day,  and  the  law  became  a  burden.9 

These  two  documents,  P  and  the  blended  JED, 
stand  side  by  side,  irreconcilable.  The  priestly 
school  united  them.10  P  was  taken  as  the  ground- 

1.  The  Documents  of  the  Hexateuch,  I:  187. 

2.  Century  Bible,  Gen.  Introduction. 

3.  Kent,  Student's  Old  Testament,  I,  p.  45. 

4.  Creation  is  by  fiat,  Gen.  1 :  3,  etc. 

5.  Ex.  19:  3  ft*.     Note  19:  12,  13,  24c;  20:  18. 

6.  Which  conception  of  God  has  been  impressed  on  the  minds  of  children  in 
the  past?     Which  should  the  S.  S.  seek  to  impress? 

7.  Gen.  28:  1  ff. 

8.  Encyclopaedia  Biblica,  "Hexateuch,"  p.  2056. 

9.  Mt.  23:  4;  Lu.  11:  46.     Cf.  Jesus'  tremendous  indictment  of  the  Scribes 
and  Pharisees  and  their  invented  system.     Mt.  23:  1  ff. 

10.  Compare,  e.g.,  the  story  of  Jacob's  deception.  J:  Gen.  27:  la-5,  4b,  5b, 
7ac,  15, 18b-20,  «4-27,  29ac,  30ac,  Sib,  32-34,  41b,  42,  43b,  45a.  E:  Gea.  27:  Ib, 


History  of  Israel's  Literature  35 

work  and  the  other  forced  Procrustes-wise,  into  its 
artificial  scheme  and  chronology.1  For  example,  the 
priestly  account  of  creation  is  told  in  full,2  but  of 
the  J  story  only  a  fragment  remains.3  Sacrifice  may 
be  offered  by  the  priest  only.  It  began  at  Sinai  under 
Aaron.  "  Of  the  sacrifice  in  the  wilderness  (J,  Gen. 
3:  18)  and  the  services  on  the  mount  (E,  Gen.  3: 12) 
not  a  word  is  said."  4  There  are  other  astonishing 
differences.  "  J  has  absolutely  no  knowledge  of 
Aaron  at  all."  5  There  are  slight  references  to  him 
in  E.6  The  Tabernacle  is  new.  J  and  E  refer  re- 
peatedly to  a  simple  "  tent  of  meeting," 7  quite  ap- 
propriate to  a  wilderness  journey,  of  which  Joshua 
is  priest.8  The  magnificent  Tabernacle  9  so  minutely 
described,  with  its  elaborate  ritual,  is  a  creation  of 
the  priests  of  the  exile,  nine  centuries  after  the  time 
of  Moses.  "  In  no  genuine  passage  of  the  history  of 
that  long  period  (the  Exodus  to  Solomon)  is  there  so 
much  as  a  hint  of  the  tabernacle  with  its  array  of 

4a,  5a,  7b,  8-14,  16-18a,  21-23,  28-29b,  30b,  31a,  35-41a,  43ac,  44,  45b.  P:  Gen. 
26:  34,  35;  27:  46;  28:  1-9.  Or  the  Spies.  J:  Nu.  13:  17b-19,  22,  27a,  28,  30,  31; 
14:  Ic,  3,  8,  Caleb  alone  stands  true.  Joshua  and  Aaron  not  mentioned.  E: 
Dt.  1:  22,  23;  Nu.  13:  17c,  20,  21a,  23,  24,  26b,  27b,  29,  33;  14:  Ib,  4,  9b.  Caleb 
and  Moses  mentioned  by  name;  12  spies  sent.  D:  Dt.  1:  20-31;  12  men  are  sent, 
no  one  mentioned  byname  except  Moses.  P:  Nu.  13:  l-17a,  21b,  25,  26a,  32; 
14:  la,  2,  5-7,  9a,  10.  Names  of  all  the  spies  given;  Joshua  stands  with  Caleb; 
Aaron,  the  priest,  with  Moses. 

1.  Herman  Gunkel,  in  The  Legends  of  Genesis,  points  out  that  in  this  way 
"oddities  occur."     E.g.,  Sarah  at  65  is  still  beautiful  and  attractive  to  a  volup- 
tuous king  and  Ishmael  at  16  is  carried  on  his  mother's  shoulder. 

2.  Gen.  1:1— 2:  4a.    The  order  is  light,  firmament,  land,  trees,  heavenly 
bodies,  fish,  birds,  mammals,  man  —  male  and  female. 

3.  Gen.  2:  4b-25.     The  order  is  man,  plants,  animals,  woman. 

4.  Carpenter  and  Battersby,  The  Hexateuch,  I:  p.  121. 

5.  Cornill,  Introduction,  p.  67.     Ex.  4:  14-16,  is  in  J  but  is  an  editorial 
addition. 

6.  See  Hastings,  Dictionary  of  the  Bible,  Art.  "Aaron." 

7.  Ex.  33:  7-11,  Nu.  11:  24  ff,  etc.    Cf.  Driver,  Introduction,  p.  163. 

8.  Century  Bible,  Exodus  (Ex.  33:  lib). 

9.  Ex.  25-27,  30-31,  35-40. 


36  The  Old  Testament  in  the  Sunday  School 

ministering  priests  and  Levites."  l  The  priestly 
code  projects  its  ideal  back  into  the  Golden  Age  of 
Moses.  The  High  Priest 2  is  at  the  head  of  the 
hierarchy.  The  Passover  is  elaborated.3  First  it 
was  a  mere  sprinkling  of  blood.4  The  Day  of  Atone- 
ment 5  is  now  first  mentioned.6  It  represents  the 
highest  function  of  the  mediatorial  office  of  the 
High  Priest.  Joshua  and  Judges  are  revised  and 
Eleazar  the  High  Priest  is  made  to  share  equally 
with  Joshua  in  allotting  the  land,7  and  five  unhistoric 
judges  8  are  added  to  make  twelve.  P  is  predominant 
in  Joshua  13-24,  where  the  occupation  is  repre- 
sented as  a  sweeping  conquest.  P  itself  is  composite, 
as  conflicting  accounts  indicate.9 

Rigid  exclusiveness  and  prohibition  of  marriage 

1.  Hastings,  Dictionary  of  the  Bible,  Art.  "Tabernacle,"  p.  666. 

2.  The  name  "High  Priest"  apparently  occurs  first  in  Hag.    See  Encyclo- 
paedia Biblica,  Art.  "Priest."     Those  who  have  the  idea  of  God  that  Jesus  taught 
and  who,  consequently,  have  no  place  for  a  priestly  hierarchy,  owe  a  debt  to 
criticism  for  showing  that  this  system  originated  with  the  priests  in  the  Exile  and 
not  with  Moses  at  Yahweh's  command. 

3.  Ex.  12:  3-13. 

4.  Ex.  12:  22-23. 

5.  Lev.  16;  23:26-32;  Nu.  29:7-11;  Ex.  30:10.     Cf.  Lev.  25:9  — all  P. 
The  influence  of  the  priestly  theory  of  atonement  and  propitiation  on  Christian 
theology  can  scarcely  be  over-estimated,  and  this  because  it  was  not  known  to  be 
of  the  priests.     The  importance  which  the  story  of  the  fall  of  man  has  had  in  the 
history  of  thought  is  known  to  every  one.     It  should  be  remarked  that  the  in- 
fluence it  exercised  did  not  begin  till  after  the  completion  of  the  Old  Testament 
Canon.      There  is  not  one  indication  that  the  prophets  of  Israel  ever  gave  a 
thought  to  the  speculations  which  the  Yahwist  has  clothed  for  us  in  these  attrac- 
tive stories.     Henry  P.  Smith,  Old  Testament  History,  p.  16. 

6.  Kent,  Student's  Old  Testament,  IV,  p.  269,  Note  Section  221. 

7.  Josh.  17:  4. 

8.  Judg.  10:  1-5;   12:  8-15.     Tola,  Jair,  Ibzan,  Elon  and  Abdon.     Later, 
Abimelech,  because  of  his  crime  in  slaying  70  of  his  brethren  (9:  5),  was  not 
counted  among  the  judges  and  Shamgar  was  substituted,  3:  31,  through  misunder- 
standing of  5:  6.     See  p.  29,  note  7. 

9.  E.g.,  The  destruction  of  Korah  of  which  there  are  two  priestly  accounts, 
and  these  are  mixed  up  with  J's  story  of  Dathan  and  Abiram.     Late  Priestly,  Nu. 
16:  la,  2b,  3-7a,  19-24,  27a,  35,  41-50,  the  Plague  killed  over  14,700.     Very  late 
Priestly,  Nu.  16:  la,  7,  8-11,  16-18,  32b,  33c,  36-40  — fire  destroyed  them — 
250.     J,  Nu.  16:  Ib,  2a,  12-15,  25-27b,  28-32a,  33a,  34  —  the  ground  opened  and 
swallowed  them.     Cf.  Dt.  11:  6-7. 


History  of  Israel's  Literature  37 

with  foreigners  called  forth  as  a  protest  the  beau- 
tiful idyll,  Ruth.1  Ezra— Nehemiah,  incorporating 
memoirs  of  Ezra  (444)  and  Nehemiah  (432),  and 
a  collection  of  Psalms,  were  published  at  this 
time. 

There  was  as  yet  no  Canon  of  Scripture.  The 
priestly  redaction  of  the  Hexateuch  was  completed 
by  about  400 2  and  the  first  eight  books  stood  sub- 
stantially as  at  present.  In  333-331  the  Greeks, 
under  Alexander,  conquered  the  Persians.  To  this 
fourth  century  belongs  the  dramatic  poem  of  Job  3 
dealing  with  the  problem  of  the  suffering  of  the 
righteous.  Joel,4  a  book  of  Jewish  eschatology,  pic- 
tures Yahweh's  judgment  under  the  figure  of  a 
locust  swarm,  fighting  against  his  enemies.  Jonah, 
a  protest  against  narrow  exclusiveness  and  a  plea  for 
universal  brotherhood,  is  one  of  the  gems  rescued  by 
criticism.  "  I  have  read  the  book  of  Jonah,"  says 
Cornill,  "  at  least  a  hundred  times,  and  I  will  pub- 
licly avow,  for  I  am  not  ashamed  of  my  weakness, 
that  I  cannot  even  now  take  up  this  marvelous  book, 
nay,  nor  even  speak  of  it,  without  the  tears  arising 
to  my  eyes,  and  my  heart  beating  higher.  This 
apparently  trivial  book  is  one  of  the  deepest  and 

1.  Based  on  an  old  tradition  of  David.    The  scene  is  laid  in  the  time  of  the 
Judges. 

2.  Before  the  Samaritan  Schism.    The  Samaritans  took  the  complete  Law 
and  began  to  worship  in  Shechem.     Cf.  Jn.  4:  20. 

3.  The  prose  part,  1,  2,  42:  7-17,  may  be  much  earlier.     Elihu's  speech,  32- 
37,  is  perhaps  a  late  insertion.     The  poem  is  complete  without  it  and  he  is  not 
mentioned  elsewhere. 

4.  The  date  of  this  book  is  quite  uncertain.     Kirkpatrick,  The  Doctrine 
of  the  Prophets,  p.  57  ff,  puts  it  in  the  pre- Assyrian  period  (before  Amos).     In 
general  it  is  dated  about  the  fourth  century. 


38  The  Old  Testament  in  the  Sunday  School 

grandest  that  has  ever  been  written Here 

Hosea  and  Jeremiah   live   anew."  1     A  number  of 
anonymous  prophecies  2  also  belong  here. 

In  the  next  century  (300-200)  belong  the  Chroni- 
cler and  his  school.  Ezra  and  Nehemiah  are  edited  3 
and  Chronicles  (c.  250)  compiled.  The  latter  traces 
history  4  from  the  beginning  from  the  ecclesiastical 
viewpoint  and  in  the  style  of  P.  The  past  is  glorified. 
Now  for  the  first  time  the  claim  is  made  that  Moses 
is  the  author  of  all  Israel's  laws  and  David  of  the 
temple  music.5  Numbers  relating  to  Israel  leap  from 
hundreds  to  thousands.  The  author  has  no  interest 
in  history  as  such  and  the  book  is  practically  value- 
less as  a  historic  source.  Zachariah  9-14  showing 
apocalyptic  influence;  Proverbs,  a  compilation6  of 
collections  made  at  various  times,  some  very  old, 
for  the  most  part  in  praise  of  worldly  wisdom;  the 

1.  The  Prophets  of  Israel,  p.  170.     Think  of  the  sacrilege  of  reducing  it  to  a 
monstrosity  —  a  mere  story  of  a  sea  monster! 

2.  Isa.  24-27  (referring  to  a  power  from  the  West,  —  Alexander  the  Great). 
12;  2:  1-4;  Micah  4:  1-5  and  perhaps  7:  7-20. 

3.  Chs.  1-6  prefaced.     There  is  an  interval  of  60  years  between  Chs.  6  and  7. 

4.  For  an  example  of  the  Chronicler's  method  see,  Henry  Preserved  Smith, 
Old  Testament  History,  p.  3  ff . 

5.  David  has  traditionally  been  considered  the  author  of  the  Psalms  and  that 
in  spite  of  the  fact  that  four  large  groups  are  under  other  captions.     "It  must  be 
remembered  that  the  first  close  connection  of  David  with  psalmody  is  first  set 
before  us  in  the  Chronicles."     The  author  places  "in  the  king's  mouth  a  psalm 
(1  Chr.  16:  7-36),  which,  remarkably  enough,  so  far  from  being  an  original  work, 
is  composed  of  parts  of  three  exilic,  or  post-exilic,  Psalms,  preserved  still  in  the 
Psalter  (Ps.  105: 1-15;  96:  l-13a;  106:  1,  47, 48)!"     Driver,  Introduction,  p.  378. 
The  only  previous  references  to  David  as  poet  and  musician  are  1  S.  16:  18;  2  S.  1: 
17  ff;  3:  33  ft";  6:  14-16;  22;  23:  1-7,  none  of  which  exhibit  him  as  a  distinctly  re- 
ligious poet.     Am.  6:  5  is  quite  the  reverse.     The  Chronicler  lived  800  years  after 
David  and  1000  after  Moses,  as  distant  as  the  present  is  from  Abelard  and  Charle- 
magne. 

6.  There  are  eight  parts  or  groups,  each  with  a  caption:  1-9,  In  praise  of 
wisdom;  10-22:  16,  The  Proverbs  of  Solomon;  22:  17-24;  23,  The  words  of  the 
wise;  24:  23-34,  Sayings  of  the  wise;  25-29,  The  words  of  Solomon;  30,  The  words 
of  Agur;  31:  1-9,  The  words  of  Lemuel,  a  king;  31:  10-31,  The  virtuous  woman, 
the  verses  arranged  alphabetically.     See  Driver,  Introduction,  p.  392  ff . 


History  of  Israel's  Literature  39 

Song  of  Songs,  a  collection  of  love  lyrics;  and 
Esther,  are  the  contribution  of  this  century.  Esther 
glorifies  intense  Jewish  patriotism  of  the  narrowest 
type.  The  spirit  of  bitter  revenge  in  the  closing 
chapters  is  neither  religious  nor  Christian.  To  meet 
the  need  of  the  Greek-speaking  Jews  the  Bible 
was  translated  into  Greek  (c.  250).  This  transla- 
tion is  known  as  the  Septuagint. 

By  the  year  200  the  Canon  of  the  prophetical 
books  was  completed. 

To  the  second  century  (200-100)  belong  Ecclesi- 
astes  with  its  gloomy  refrain,  "  vanity  of  vanities  "; 
and  the  book  of  Daniel,  produced  during  the  terrible 
persecution  under  Antiochus  Epiphanes  who  at- 
tempted to  crush  out  the  Jewish  religion.  It  was  a 
message  of  encouragement  and  had  profound  influ- 
ence then  and  through  the  centuries.  The  author, 
unable  to  speak  openly,  lays  the  scene  in  Babylon, 
four  centuries  back,  and  uses  figures  and  allegories. 
Its  religious  value  is  great  and  enduring.  Collec- 
tions of  Psalms  were  made  at  different  times.  A 
number  come  from  the  Maccabean  age,  thus  show- 
ing the  continuity  of  songs  of  praise  for  ten  centuries. 
The  book  of  Psalms  was  completed  in  the  present 
form  1  about  140  B.C.  It  reflects  many  different 
religious  standards,  some  of  them  being  decidedly 

1.  It  is  divided,  rather  mechanically,  into  five  books:  1-41;  42-72;  73-89;  90- 

i  s»w    ••  m  T»        1_  it-  ?      • 1       -  ^  .      /I  \    1      A  1      «<  ~£    TV IJ    » 1 


z  suilB  vi   ivt;i  ci,n      ,    \*j )  «jv,    i  */-ww,       vn  xx.aapu      , 

and  (4)  90-150,  largely  liturgical.  The  word  "of"  has,  of  course,  no  reference 
to  authorship,  but  to  collections  known  by  that  name  (Cf.  "Of  the  Sons  of 
Korah"),  just  as  Sankey's  hymn  book  refers  to  the  collection  he  published. 


40  The  Old  Testament  in  the  Sunday  School 

unchristian,1  while  in  others  the  devout  in  all  ages 
have  found  expression  for  their  highest  spiritual 
experiences. 

During  the  first  and  second  centuries  B.C.  much 
literature  was  produced,  and  this  literary  activity 
extended  into  New  Testament  times.  Most  of  the 
works  produced  were  never  admitted  into  the  Canon, 
and  are  known  as  the  apocryphal  writings.2  Whether 
the  Song  of  Songs,  Ecclesiastes,  Esther  and  even 
Ruth  and  Jonah  should  be  admitted  into  the  Canon 
was  warmly  discussed.  The  Greek  additions  to 
Daniel  and  to  Esther  were  made  at  this  time.  The 
conception  of  the  Canon  of  Scripture  as  verbally  in- 
spired and  inalienably  fixed  is  a  development  of  later 
Judaism  which  ended  in  the  deadest  letter  worship. 
The  Canon  of  the  Old  Testament  scripture  was  not 
closed  until  the  Synod  of  Jamnia  in  90  A. D. 

This  discussion  of  Israel's  religion  and  literature 
reveals  some  of  the  problems  that  are  inherent  in  the 
Bible  as  material  for  religious  education.  Criticism 
has  not  produced  them;  they  were  always  present,3 
but  criticism  brings  them  to  a  focus,  recognizes  the 
facts,  and  offers  a  solution.  If  the  traditional  view 
of  the  Bible  were  correct,  that  all  was  dictated  by 
God  to  his  prophets  and  religion  was  perfect  or  nearly 

1.  Cf.  58:  6;  59:  8,  13a;  69:  22  ff;  83:  9  ff;  137:  9  and  all  the  imprecatory 
psalms. 

2.  E.g.,    Enoch,    Ecclesiasticus,    Maccabees,    Wisdom,    Tobit,    etc.    See 
Moffatt,  Introduction  to  the  New  Testament. 

3.  E.g.,  When  in  the  series  was  man  created?     Last,  Gen.  1:  27,  Sib;  first. 
Gen.  2:  7   (See  p.  35,  notes  2  and  3).     Which  is  right?     According  to  the  tra- 
ditional view,  both.     Criticism  explains  the  contradiction.      Cf .  also  p.  34,  Note 
10  p.  35,  Note  1,  p.  36,  Note  9. 


History  of  Israel's  Literature  41 

so  at  the  first,  the  difficulties  would  remain  but  there 
would  be  no  solution.  Criticism  has  disturbed  only 
the  traditions  about  the  Bible,  and  has  largely  re- 
stored that  wonderful  literature  as  it  originally 
existed.  Criticism  has  not  detracted  one  iota  from 
its  moral  and  religious  value.  This  is  conveyed 
in  the  documents  as  they  were  produced,  documents 
which  are  now  seen  in  their  true  setting.  The  follow- 
ing points  bear  directly  on  our  problem. 

1.  There  are  widely  differing  ideals  of  religion  and 
morals,  a  difference  quite  to  be  expected  in  a  period 
of  over  thirteen  centuries  if  there  was  ever  to  be  any 
progress  in  civilization.  For  example: 

(a)  The  idea  of  God.  Yahweh  walked,  talked  and 
ate  with  his  people.  He  came  to  see  if  the  reports  of 
man's  wickedness  at  Babel  and  in  Sodom  were  true. 
Human  sacrifice  was  offered  so  that  it  was  necessary 
for  a  great  spiritual  teacher  to  combat  it,  as  is  done 
in  the  story  of  the  offering  of  Isaac.  Yahweh  gets 
angry,  repents,  is  sorry  he  created  man.  He  destroys 
the  world  and  those  who  even  touch  the  Mount  or 
the  Ark,1  tempts  men 2  and  creates  evil.3  He  scorns 
and  derides  sinners.4  At  his  command,  so  it  is 
asserted,  prisoners  of  war5  and  whole  tribes,  including 

1.  2  S.  6:  6-10. 

2.  2S.  24:  1.     Satan  is  first  spoken  of  by  the  Chronicler  (c.  250  B.C.)  to  avoid 
this  difficulty.     With  him,  Satan,  not  God,  tempts.     From  then  on  the  doctrine 
develops.     In  Zechariah  (3)  and  Job  (1)  he  is  an  agent  of  God;  then  is  identified 
with  the  Serpent  in  the  Garden;  finally,  in  Christian  times,  has  been  in  the  past 
conceived  of  as  a  power  practically  independent  of  and  almost  equal  to  God, 
disputing  His  kingdom. 

3.  Isa.45:7.  4.  Ps.  2:  4,  12.  5.  1  S.  15:  33b. 


42  The  Old  Testament  in  the  Sunday  School 

women  and  children,1  are  hewn  in  pieces.  He  must  be 
appeased,  propitiated,  and  men  are  more  anxious  to 
save  others  than  is  he.2  At  first  he  was  conceived 
of  as  one  God  among  others  and  his  fortunes  were 
bound  up  with  the  tribe,  then  with  the  nation  and  its 
territory.  When  David  was  pursued  by  Saul  and 
driven  into  exile,  he  thought  he  was  driven  from 
Yahweh's  protection;3  and  Naaman  was  given  earth 
by  Elisha  that  he  may  thus  worship  Yahweh  on  his 
own  land.4  Compare  with  all  this  the  moral  and 
spiritual  universality  of  God  according  to  the  great 
prophets. 

(b)  Worship.     Idols,5    stone    pillars,6    trees    or 
groves  7  were  used.     God  was  conceived  of  as  the 
author   of   life;     so,    corrupted   by    Baal   worship, 
prostitution  was  carried  on  at  the  temples  as  a  part 
of  worship.8    Sacrifice  developed  from  being  a  simple 
communal  meal  of  which  God  partook,  to  propitia- 
tion, human  sacrifice  being  sometimes  demanded. 
Atonement  is  necessary  and  altars  must  reek  with 
blood.     The  more  spiritual  saw  that  worship  was  of 
the  heart.     The  prophets  and  psalmists  are  the  ex- 
pounders of  this  aspect  of  worship. 

(c)  Laws.     The  avenger  of  blood  was  the  messen- 
ger of  justice.9    An  eye  for  an  eye10  was  good  law.  A 
man  might  sell  his  daughter  as  a  slave,11  offer  his 
child  as  a  sacrifice.12    If  not  pleased  with  his  wife  he 

1.  1  S.  15: 17, 18.  2.  Gen.  18:  32  ff  and  Ex.  32:  10  ff. 

3.  1  S.  26:  19d.  4.  2  K.  5:  17.  5.  Gen.  31:  19;  Josh.  24:  2. 

6.  Gen.  28:  18.  7.  2  K.  12:  3. 

8.  Dt.  23:  17;  Cf.  Am.,  Hos.,  etc.  9.  Gen.  4:  14c,  15ab,  24. 

10.  Ex.  21:  24  ff.  11.  Ex.  21:  7.      12.  Judg.  11:  30  ff;  Gen.  22:  I  ff. 


History  of  Israel's  Literature  43 

could  divorce  her.1  Slavery  was  legal.  If  a  master 
struck  a  slave  and  he  lived  a  day  or  two,  the  master 
could  not  be  punished,  for  it  was  his  own  loss.2 

(d)  Morals.  Here  the  difference  between  the 
early  and  the  Christian  ideals  is  immeasurable. 
Concubinage  was  practised  by  the  best.3  The  Gib- 
eonites  sought  to  be  revenged  on  Saul,  and  David 
delivered  over  seven  sons  of  Saul  to  be  hanged  be- 
cause of  the  drought.4  Elijah  put  to  death  four 
hundred  priests  of  Baal  in  cold  blood.  David's  last 
charge  to  Solomon  is  to  pledge  him  to  kill  Joab  and 
Shimei.5  Whether  these  are  David's  words  or  not 
they  go  unchallenged.  The  imprecatory  psalms 
cannot  be  read  to-day  without  a  shudder.6  Harlotry 
is  not  condemned.7  The  Hebrews  rejoice  that  they 
appropriated  all  the  jewelry  they  borrowed  from 
the  Egyptians. 

From  these  there  is  a  gradual  process  of  refining 
until  a  higher  conception  of  God  and  of  morals  is 
revealed;  in  some  instances  very  near  the  Christian 
standard.  Compare  the  idea  of  God  in,  e.  g.,  Hosea, 
Jeremiah  and  Jonah;  the  ideal  of  family  purity 
among  the  Hebrews  at  a  later  date;  the  care  for  the 
poor; 8  and  this,  "  Thou  shalt  love  thy  neighbor  as 
thyself."  9  In  selecting  material  for  a  curriculum 

1.  Dt.  24:1.  2.  Ex.  21:  21.  3.  E.g.,  Abraham,  David. 

4.  28.21:9.  5.  1  K.  2:  8-9. 

6.  Ps.  137:  9.    Cf.  Samuel,  1  S.  15: 17, 18,  33. 

7.  Gen.  38: 15  ff;  Judg.  16: 1. 

8.  E.g.,  they  were  not  to  take  a  millstone  or  garments  as  a  pledge  for  debt 
(Dt.  24:  6, 12, 13)  and  were  to  leave  gleanings  for  the  needy  (Dt.  24: 19-22;  Lev 
19:  9,  10). 

9.  Lev.  19: 18. 


44  The  Old  Testament  in  the  Sunday  School 

these  levels  must  be  recognized  and  only  that  chosen 
for  a  particular  age  which  best  promotes,  at  that 
point,  development  towards  mature  Christian 
character. 

2.  The  form  of  the  literature  complicates  the 
problem.  If  each  document  had  remained  as  it  was 
written,  the  differences  could  be  easily  seen.  But 
the  older  documents  were  edited  by  writers  hundreds 
of  years  after  they  were  produced.  These  editors 
modified  them  in  accordance  with  their  own  stand- 
ards and  wove  them  into  one  often  inconsistent  and 
self -contradictory  narrative.  The  early  standards 
thus  seem  sometimes  to  be  held  at  a  late  date  when 
it  is  really  only  a  piece  of  another  document  that 
has  been  inserted;  or  the  later  standards  at  an  early 
date  for  the  same  reason;  so  confusion  arises.1  The 
most  striking  example  is  the  priestly  document, 
composed  very  late  but  projected  back  into  the  time 
of  Moses.  This  late  discovery  of  scholarship  has,  as 
often  elsewhere,  long  been  preceded  by  religious 
faith  and  insight,  for  all  through  the  centuries  the 
aged  saint,  the  toiler  weary  with  his  work,  the  little 
child,  have  nourished  their  spiritual  life,  not  on  the 
priestly  and  legalistic  ideals,  but  on  the  stories  that 
throb  with  life  and  the  lofty  and  tender  messages  of 
the  great  prophets  and  psalmists. 

On  the  other  hand,  it  is  clearly  seen  that  prophecy 
is  not  primarily  prediction.  The  prophets  were  great 

1.  Cf.  Saul  chosen  king  by  Yahweh's  command,  1  S.  9:  15  ff;  the  choice  of  a 
king  condemned  as  rejection  of  Yahweh,  1  S.  10: 19. 


UN* 


History  of  Israel's  Literature  45 

spiritual  leaders  who  sought  to  meet  present  needs.1 
By  placing  their  work  in  its  proper  historic  setting 
the  problem  of  prediction  is  solved. 

3.  The  inclusion  of  any  passage  of  the  Bible  in  a 
curriculum  of  Christian  instruction  can  be  scientifi- 
cally justified  only  by  showing:  (a)  That  contem- 
plation of  the  phase  of  human  experience  that  it 
represents  is  adapted  to  promote  growth  toward 
mature  Christian  character,  (b)  That  it  is  espe- 
cially adapted  to  promote  such  growth  at  a  specific 
period  of  development,  —  there  must  be  a  reason  for 
choosing  it  for  some  particular  grade  or  grades, 
(c)  That  the  passage  in  question  presents  this  phase 
of  experience  in  an  educationally  usable  and  advan- 
tageous form,  (d)  That  the  passage  in  question 
presents  this  phase  of  experience,  all  things  consid- 
ered, in  the  best  available  form.  This  applies,  first 
of  all,  to  cases  in  which  the  Bible  itself  has  more 
than  one  representation  of  the  experience.  In  the 
end  of  course  the  Biblical  material  must  be  com- 
pared with  the  extra  Biblical  material  with  respect 
to  power  for  the  making  of  Christian  character. 
But  that  is  a  problem  for  those  who  construct  a 
curriculum.  Here  all  that  is  attempted  is  to  select 
from  the  Bible  what  is  adapted  to  the  different 
departments. 

1.  Cf.  e.g.,  pp.  26-27  and  p.  96  including  Note  3. 


CHAPTER  IV 

SOME     RESULTS     OF     IGNORING     THESE     DIFFICULTIES 

I.     The  International  Uniform  Lessons. 

The  Uniform  Lessons,  though  tacitly  denying  that 
the  difficulties  exist,  do  make  a  certain  selection  of 
material  but  without  reference  to  historical  levels 
or  critical  results.  They  aim  to  cover  the  whole 
Bible  every  six  or  seven  years,  but  much  less  has 
been  used  than  is  generally  supposed.  In  the  forty 
years  of  this  system's  existence  (1872-1911),  643 
out  of  the  929  chapters  of  the  Old  Testament  were 
unused  1  for  the  lesson  text,  and  72  out  of  the  260  of 
the  New  Testament;  that  is,  only  30  per  cent  of  the 
Old  Testament  was  used  at  all  in  the  forty  years  and 
72  per  cent  of  the  New  Testament.  Five  books  of 
the  Old  Testament,  —  Song  of  Songs,  Lamentations, 
Obadiah,  Habakkuk  and  Zephaniah,  —  and  four  of 
the  New  Testament  —  Philemon,  2  and  3  John,  and 
Jude,  —  never  appear.  Important  matters  are  some- 
times left  out,  as  the  story  of  Barak  and  Deborah, 
Absalom's  rebellion,  considerable  part  of  the  Gospels2 
and  of  Paul's  Epistles,3  and  many  others.  No  ade- 
quate conception  is  given,  for  example,  of  the  causes 
making  for  the  revolt  of  the  Northern  tribes,  as,  the 

1.  The  figures  given  here  are  from  the  Mss.  copy  of  an  article  on  "Observa- 
tions on  the  Content  of  the  Uniform  Sunday  School  Lessons,"  by  Miss  Lila 
Frances  Morse,  S.T.M.,  of  Mount  Holyoke  College,  who  generously  gave  per- 
mission to  use  these  facts.     This  article  contains  much  more  that  is  valuable. 

2.  Mt.  12: 17-21;  13:  14-15;  13:  34-35;  27:  3-10;  Lu.  1:  26-45;  10:  38-42;  23: 
7;  Jn.  3:  22-36. 

3.  1  Cor.  4:  6-13, 2  Cor.  4,  6:  1-10,  Gal.  1-2,  2  Cor.  1-3;  10;  11:  1-21,  etc. 

46 


Ignoring  the  Difficulties  47 

historic  disunity,  the  division  caused  by  the  line  of 
Canaanitish  cities,  the  troubles  in  David's  reign, 
and  Solomon's  magnificence. 

The  selections  are  not  well  proportioned.  The 
prophetic  books  are  subordinated  to  the  historic  and 
priestly.  In  the  forty  years,  Joshua,  which  is  only 
one-third  of  Isaiah  in  length,  gives  one  lesson  more. 
Ten  of  the  twenty-four  chapters  of  Judges  and  forty- 
eight  of  the  sixty-six  of  Isaiah  are  untouched.  Jere- 
miah, with  its  fifty-two  chapters,  gives  one  lesson 
less  than  Judges.  Hosea,  called  by  some  the  Gospel 
of  the  Old  Testament,  because  it  teaches  so  tenderly 
the  love  of  God,  gives  four  lessons  in  forty  years, 
while  the  twelve  chapters  of  Ecclesiastes  contribute 
five.  The  legal  codes  of  Leviticus  provided  material 
for  twenty-six  studies;  Deuteronomy,  eleven;  Daniel, 
thirty-nine;  Proverbs,  twenty-nine;  Revelation, 
twenty-four;  while  Job  contributes  six  lessons  in  the 
forty  years,  and  Isaiah,  Jeremiah  and  the  other 
prophets  a  small  relative  number.  It  is,  therefore,  as 
true  of  books  as  of  incidents  that  sometimes  the  more 
important  lacks  emphasis  while  the  unimportant  is 
stressed. 

The  priestly  laws  and  sacrifices  were  supposed  to 
be  studied  and  their  meaning  learned.  The  taber- 
nacle furnished  exact  material  for  study,  and  it 
continues  to  be  taught  as  a  historic  fact.1  This  was 

1.  A  recent  issue  of  The  Sunday  School  Times,  commenting  on  the  fact  that 
Moses  built  the  tabernacle  according  to  minute  measurement  given  by  Yahweh, 
draws  the  lesson  that  it  teaches  the  value  of  being  exact.  Yet  the  tabernacle  is 
an  ideal  creation  of  the  exilic  priesthood  800  years  after  Moses. 


48  The  Old  Testament  in  the  Sunday  School 

the  nourishment  provided  for  primary  children1  as 
well  as  for  adults. 

An  examination  of  the  course  prescribed  for  the 
last  year  (1911),  which  would  probably  be  the  best 
arranged,  will  show  that  the  results  of  criticism 
have  been  largely  ignored.  First,  the  later  additions 
to  the  text  are  not  distinguished.2  Second,  Chronicles 
seems  to  be  treated  as  if  it  were  as  reliable  for  the 
history  as  Kings,  for  the  lessons  on  Manasseh,  the 
finding  of  Deuteronomy  and  Asa,  are  taken  from  it, 
though  Kings  has  a  parallel  account.  Third,  the 
order  in  which  the  material  is  taken  up  indicates 
that  the  critical  results  as  to  the  dates  and  author- 
ship of  the  various  passages  are  not  followed.  The 
"  translation  "  of  Elijah  occurred  after  the  death  of 
Ahab,  but  the  second  lesson  following  is  on  Ahab.8 
A  lesson  on  the  exilic  Suffering  Servant  follows  imme- 
diately one  on  the  invasion  of  Sennacherib,  implying 
that  Isaiah  is  the  author  of  these  chapters.  The  book 
of  Jonah,  written  in  the  time  of  Ezra-Nehemiah  or 
later,  is  studied  between  the  reigns  of  Joash  (836  ff .) 
and  Uzziah  (782  ff .) .  Three  lessons  from  the  book  of 
Daniel  precede  Ezekiel.  Esther  is  studied  before 
Ezra.  Then  comes  another  lesson  from  Daniel. 
The  prophets  are  taken  up  in  this  order:  Isaiah, 
Micah,4  Hosea,  Deutero-Isaiah,  Jeremiah  and 

1.  In  1902  special  lessons  for  the  beginners  were  begun  and  now  there  is  an 
International  Graded  System. 

2.  The  lesson  on  Jeroboam,  1 K.  12:  25—13:  6,  has  12:  33  ff,  very  late;  that 
on  Omri  and  Ahab,  1  K.  16:  15-33  has  16:  19,  20,  23a,  25-28, 29-31  late. 

3.  A  temperance  lesson. 

4.  The  International  Peace  Lesson. 


Ignoring  the  Difficulties  49 

Ezekiel.  In  addition  the  history  of  the  North  and 
of  the  South  is  intertwined,  a  lesson  in  one  being 
followed  by  a  lesson  in  the  other.  These  facts  show 
that  many  of  the  principles  of  teaching  are  violated 
and  that  the  results  of  criticism  are  not  followed. 
It  is  worth  while  to  note  in  passing  the  conclusive 
proof  furnished  by  this  course  for  the  need  of  graded 
lessons.  Who  would  have  the  temerity  to  attempt 
to  teach  primary  children1  the  lessons  on  Omri  and 
Ahab,  and  on  Ezra's  return  to  Jerusalem? 

II.     The  Lutheran  Graded  System.2 

1 .  Bible  Study 3  (age  10)  contains  five  stories 
from  the  first  eleven  chapters  of  Genesis,  the  story  of 
Sodom,  the  offering  of  Isaac,  and  Elijah  calling 
down  fire  from  heaven,  all  of  which,  as  will  appear 
later,  are  not  adapted  to  this  age.  The  remainder 
of  the  stories  and  incidents  are  suitable.  The  Bible 
text  is  not  used,  but  the  lesson  is  printed  in  the  form 
of  a  story,4  or  rather,  narrative  of  the  Bible  incidents. 

The  lessons  are  illustrated.  In  the  lesson  on  "  God 
Makes  the  Heaven  and  Earth,"  Raphael's  "The 
Third  Day  "  and  "  The  Fourth  Day  "  are  used. 

1 .  It  may  be  objected  that  by  this  time  special  courses  were  provided  for  the 
primary  department  but  it  was  also  known  that  in  the  majority  of  schools  only 
the  uniform  would  be  used. 

2.  General  Council  Publication  House,  Philadelphia. 

3.  In  all  these  courses  the  first  half  is  devoted  to  the  New  Testament,  the 
second  half  to  the  Old  Testament.    The  latter  alone  is  referred  to  here. 

4.  The  teachers  are  instructed  not  to  read  the  lesson  story  in  class  until  the 
pupils  understand  all  the  words.    They  are  taught  the  meaning  by  learning  to 
spell  the  hard  words;  e.g.     "Spell' Murrain.'     What  is  it?   .    .    .  Spell 'Swarms.' 
What  are  they?"  etc.    The  note  is  added,  "As  they  have  now  been  prepared  by 
study  to  grasp  this  story,  make  its  reading  a  pleasure  and  a  reward  to  them. 
It  would  appear  that  the  pupils  are  to  understand  the  story  first,  then  to  read  it. 


50  The  Old  Testament  in  the  Sunday  School 

Here  God  is  represented  as  a  man  floating  on  the  air 
above  the  globe.  Allori's  "  Abraham  Offering  up 
Isaac "  pictures  Abraham,  with  the  large-bladed 
knife  in  his  hand,  about  to  take  the  boy's  life.  Many 
other  pictures  of  the  same  character  are  used.  These 
emphasize  the  most  undesirable  phase  of  the  stories 
and  some  of  them  stamp  indelibly  on  the  child  mind 
a  crass  anthropomorphic  idea  of  God. 

2.  Bible    Readings    (age    11)    contains    the    text, 
taken  from  the  Authorized  Version.    Each  lesson  is 
made  up  of  a  number  of  selections,  arranged  to  form 
a  continuous  narrative.     The  uncritical  attitude  is 
reflected.      One   lesson   title    is    "  The   Lord    God 
Helped  Joshua  by  Causing  the  Sun  and  Moon  to 
Stand  Still."    A  number  of  selections,  including  the 
later  stories  from  Genesis,  are  adapted. 

3.  Bible  History  (age  12).  "  The  History  of  the 
World  from  the  First  Man  to  the  Flood  "  is  the 
striking  title  of  the  first  lesson.     The  Garden  of 
Eden,   the  Highlands   of   Armenia,   the   Plains   of 
Shinar,  Ur  of  the  Chaldees  are  cited  for  the  geog- 
raphy.   A  "  Summary  of  Events  "  follows  the  printed 
text,  giving  the  chief  events,  evidently  regarded  as 
history,   of   the   first   eleven   chapters   of   Genesis. 
Another   lesson   is   on   Daniel   in   the   Babylonian 
Captivity.    The  order  of  the  books  as  found  in  the 
English  Bible  is  followed  in  this,  as  throughout  this 
system  of   lessons.     These   examples   indicate   the 
results  of  criticism  are  not  used. 

4.  Bible    Geography    (age    13).     The    first    half 


Ignoring  the  Difficulties  51 

takes  up  the  geography  of  New  Testament  times, 
and  the  study  passes  from  Paul's  Voyage  to  geog- 
raphy and  chronology  before  the  Flood.  A  diagram 
shows  "  The  Human  Race  from  Adam  to  the  Flood," 
though  a  note  admits  that  "the  dates  of  Cain's 
lineage  are  conjectural."  Another  diagram  shows 
the  camp  arranged  in  the  wilderness  journey  by 
tribes,  with  the  Tabernacle  in  the  centre.  The 
priestly  document  is  evidently  preferred.  Only  a 
text  of  Scripture  is  given.  The  lesson  material  is  a 
story  of  the  events  narrated  in  the  Bible. 

5.  Bible    Biography   (age    14).    The  first   lesson 
is  on  The  First  Family.     "  In  round  figures  the 
human  race  is  six  thousand  years  old;  but  the  deeds 
of  the  first  man  and  the  first  woman  were  written 
in  a  Book,"  the  author  asserts.    A  lesson  on  Seth 
and  his  descendants  comes  next.      Two  of  the  three 
lessons  on  the  Judges  take  up  the  study  of  Othniel, 
Ehud,  Shamgar,  Deborah  and  Barak;    and  Tola, 
Jair,  Jephthah,  Ibzan,  Elon,  Abdon,1  and  Samson. 
Ezra,  Nehemiah  and  Esther  form  one  other  study; 
and  the  twelve   Minor   Prophets   supply   material 
likewise  for  one  lesson.     It  should  be  remembered 
that  these  are  studies  in  biography,  and  are  intended 
for  pupils  of  fourteen.     The  story  of  events  is  still 
used  for  the  text. 

6.  Bible   Literature    (age    16).    The  first  lesson, 
or  introduction,  argues  that  the  Pentateuch  is  not 
made    up    of    different    documents.      Elohim    and 

1.  On  these  minor  judges,  see  pp.  29,  Note  7,  and  36,  Note  8. 


52  The  Old  Testament  in  the  Sunday  School 

Yahweh  refer  to  two  aspects  of  God's  nature,  and 
do  not  indicate  different  documents.  "  Many  seem- 
ing contradictions  are  only  apparent."  "  The 
human  writer  of  the  most  of  the  Pentateuch  was 
Moses  "  and  the  Law  of  Moses  refers  to  the  whole 
law.  After  this  introductory  chapter  the  books  are 
taken  up  in  the  order  in  which  they  occur  in  the 
English  Bible. 

7.  Bible  Facts  and  Scenes  (age  not  specified) 
follows  out  in  the  same  way  the  traditional  order  of 
events. 

Throughout  this  system  the  naively  uncritical 
view  is  consistently  maintained,  Different  docu- 
ments are  not  even  recognized.  The  early  Genesis 
stories  are  treated  as  history.  Anthropomorphisms 
are  accentuated  by  illustrations.  Educational 
principles  are  often  neglected  in  the  selection  of 
material  and  arrangement  of  the  courses. 


PART  II 

AN  EDUCATIONAL  CLASSIFICATION  OF 
THE  OLD  TESTAMENT  MATERIAL 

The  plan  followed  in  this  examination  is  to  bring  together  all 
the  passages  that  are  adapted  to  each  department  in  turn.  The 
advantage  of  this  procedure  is  that  one  can  see  at  a  glance  all  the 
material  that  is  regarded  as  suitable  for  any  department.  That 
a  passage  is  not  considered  adapted  to  a  certain  period  does  not 
discount  its  value.  If  a  physician,  drawing  up  a  dietary  for  a 
child,  rules  out  meat,  he  does  not  thereby  deny  to  it  value  as  an 
article  of  food.  Again,  a  selection  adapted  to  one  grade  may  be 
held  over  because  it  is  better  suited  to  another  period.  The 
division  into  departments  according  to  the  ages  set  down,  is 
adopted  because  it  is  the  one  generally  used  in  graded  systems. 
The  kindergarten  or  beginners'  department  is  not  treated  sepa- 
rately. Stories  alone  are  adapted  to  beginners,  and  all  the  suitable 
stories  will  be  found  among  those  selected  for  the  primary 
department. 


CHAPTER  V 

MATERIAL1  ADAPTED  TO  THE  PRIMARY  DEPARTMENT 

(AGES  6-8) 

From  the  preceding  discussion  of  the  J  and  E  docu- 
ments it  is  evident  that  they  contain  many  stories 
suited  to  this  period.  They  are  vivid  and  concrete 
and  they  deal  with  simple  human  relations  in  the 
family  or  immediate  group.  It  is  just  here  that 
the  child's  problems  arise.  The  moral  issue  in  the 
stories  is  usually  clear  cut.  In  all  the  following 
discussion  the  account  given  in  J  and  E  is  referred 
to  except  when  otherwise  stated. 

Any  one  reading  J  and  E  continuously  through 
Genesis  will  notice  the  transition  at  chapter  twelve. 
The  first  eleven  chapters  are  quite  distinct.  Of  this 
material  obviously  the  genealogies,2  Lamech's  fierce 
thirst  for  vengeance,3  Noah's  drunkenness,4  and  the 
intercourse  of  the  sons  of  God  and  daughters  of 
men  5  are  not  suited  to  primary  children. 

All  the  other  stories  have  been  used  for  primary 
grades  but  none  of  them  is  suited.  Three  objections 
apply  to  all  of  them.  First,  they  are  early  man's 
attempt  to  explain  origins,  and  though  the  child  may 
ask  similar  questions  these  stories  do  not  give  the 
answer  a  child  should  receive.  Second,  they  give  an 

1.  See  p.  23,  Note  7.     Practically  all  is  taken  from  the  earlier  documents. 

2.  Adam  to  Noah,  4:  25;  3:  20;  4:  26,  1,  2b,  16b,  17,  18;  5:  28b,  29.     Ham 
and  Japheth,  9:  18a,  19a;  10:  Ib;  9:  19b,  18b;  10:  8. 

3.  4:  19-24.  4.  9:  20-27.  5.  6:  l-4r. 

55 


56  The  Old  Testament  in  the  Sunday  School 

inadequate  and  non-Christian  idea  of  God.  Third, 
the  moral  content  is  not  adapted  to  the  moral  needs 
of  little  children.  The  Sunday  school  seeks  to  help 
the  child  solve  his  own  moral  problems  as  he  meets 
them  in  e very-day  life.  These  stories  will  be  re- 
ferred to  briefly  here;  further  discussion  of  some  of 
them  is  found  in  Chapter  X. 

The  story  of  the  Creation  and  the  Fall 1  gives  early 
man's  explanation  of  the  origin  of  man  and  woman 
but  not  one  that  a  Christian  parent  who  has  a  fuller 
knowledge  of  the  mystery  of  life's  origin  would  wish 
his  child  to  believe.  Neither  is  the  speaking  of  a 
serpent  the  Christian  conception  of  sin;  it  is  some- 
thing far  more  subtle.  The  cursing  of  the  ground 
and  the  expulsion  from  Eden  because  of  jealousy 
of  man's  growing  power  gives  a  perverted  view  of 
God.  As  a  statement  of  origins,  then,  it  is  neither 
adequate  nor  adapted.  But  it  may  be  objected  that 
it  is  a  splendid  story  to  teach  children  obedience. 
The  difficulty  is  that  it  pictures  a  God  who  gives 
negative  commands.  All  through  his  life  the  pupil 
who  has  thus  learned  about  God  has  a  lingering 
conception  of  God  as  one  who  denies  to  him  the  good 
things  of  life,  a  conception  too  prevalent  everywhere. 
Besides,  God  does  not  deny  to  his  people  knowledge 
and  life.  The  content  of  the  story,  then,  is  not  suit- 
able for  these  grades.  The  murder  of  Abel  by  Cain  2 
is  surely  not  a  picture  for  a  little  child  to  contemplate. 

1.  2:4b— 3:24. 

2.  4:  l-16a.    This  story  is  later  than  the  others  of  this  group 


The  Primary  Department  57 

The  Flood  l  story  paints  God  as  one  who  destroys 
men,  women,  children  and  animals,  the  guilty  and 
the  innocent  indiscriminately.  The  Tower  of  Babel 2 
represents  God  as  being  jealous  of  man's  growing 
powers  (verse  6).  There  is  no  moral  issue  in  either 
story  for  the  child.  Though  young  children  may  ask 
some  of  the  questions  that  these  stories  attempt  to 
answer,  this  is  no  excuse  for  giving  answers  that  are 
in  keeping  neither  with  science  nor,  —  and  this  is 
the  important  point,  —  with  the  Christian  notion  of 
God.  When  the  pupil  is  able  to  understand  that 
these  solutions  of  world  problems  are  not  final  and 
can  compare  them  with  other  theories,  that  is,  in 
the  intermediate  or  senior  departments',  they  can 
be  profitably  studied  and  their  true  value  appreci- 
ated. One  of  the  best  proofs  that  these  stories  are  not 
adapted  to  children  is  the  modifications  they  receive 
at  the  hands  of  those  who  believe  in  using  them  for 
these  grades.3 

Beginning  with  Abram  in  Chapter  12  real  men, 
women  and  children,  pictured  in  a  simple,  child- 
like way,  begin  to  live  and  move.  Their  quarrels 
and  friendships,  their  display  of  generosity,  love, 
anger,  meanness,  their  life  in  the  family  and  group 
fit  into  the  child's  actual,  every-day  experience. 
Here  are  splendid  stories  for  the  children:  Abram's 
journey,  his  generosity  to  Lot,  God's  covenant  with 
him,  his  victory  over  the  four  kings,4  IshmaePs 

1.  6:5ff.  2.  11:  1-9.  3.  See  pp.  129-131  and  134. 

4.  This  independent  source  (Gen.  14)  represents  Abram  as  a  valiant  knight, 
quite  different  from  J  and  E  where,  through  fear,  he  said  Sarai  was  his  sister. 


58  The  Old  Testament  in  the  Sunday  School 

birth,  the  promise  of  Isaac  and  his  birth,  Isaac  and 
Rebekah.  There  is  general  agreement  about  exclud- 
ing the  accounts  of  the  deception  practised  by 
Abram  *  and  Isaac  2  and  the  consequent  covenant 
of  each  with  Abimelech; 3  Lot  and  his  daughters; 4 
and  Abram's  second  marriage.5  The  story  of  the 
expulsion  of  Hagar  offers  some  difficulties.6  It 
exhibits  an  undesirable  attitude  in  Sarah,  but  the 
kindness  of  Abraham  and  God's  care  for  a  little 
child  give  it  adequate  content.  The  destruction  of 
Sodom  and  Gomorrah  7  is  unsuited  for  either  pri- 
mary or  junior  pupils.  The  later  additions  in  which 
Abraham  is  more  anxious  to  spare  the  city  than 
Yahweh,  the  Sodomites'  sin,  the  turning  of  Lot's 
wife  into  a  pillar  of  salt,  Lot  and  his  daughters,  and 
the  destruction  of  two  cities  are  clearly  not  suited  for 
pupils  below  the  intermediate  or  senior  grades.  The 
offering  of  Isaac  8  has  been  used  for  primary  children 
as  an  example  of  obedience.  Even  if  this  were  the 
point  of  the  story,  the  taking  of  a  boy's  life  with  a 
gleaming  knife  is  not  the  kind  of  picture  to  help  a 
child.  Neither  is  the  conception  of  God  making 
such  a  demand,  nor  of  a  father  obeying  even  if  God 
could  be  conceived  of  as  asking  it,  the  Christian 

1.  12:  9—13:  1  J.     20:  1-17  (18)  E. 

2.  26:  l-3a,  (3b-5),  7-14.     This  is  the  earlier  story  of  which  the  former  u 
another  version. 

3.  21:  22  ff,  with  Abram;  26:  15  ff,  with  Isaac. 

4.  19:  30-38. 

5.  25:  1-4, 18.    This  is  told  to  account  for  the  origin  of  the  Arabians. 

6.  21:  8-20.     Designed  to  explain  the  origin  of  the  Ishmaelites. 

7.  18:  16,  (17-19),  20-22a,  (22b-33a),  33b;  19:  1-28.     Note  the  late  additions. 
The  utter  desolation  of  the  Dead  Sea  region  puzzled  the  early  Hebrews.    This 
story  gives  an  explanation. 

8.  22:  1-14,  (15-18),  19. 


The  Primary  Department  59 

idea.  The  aim  of  the  story  is  to  show  that  Yahweh, 
in  distinction  from  the  gods  of  other  nations,  forbade 
human  sacrifice.  It  is  not  adapted  to  primary  or 
junior  pupils. 

Jacob's  deception  and  flight,1  his  meeting  with 
Rachel  and  marriage,2  his  escape  from  Laban  and 
meeting  with  Esau,3  are  adapted,  though  the  verses 
should  be  selected  carefully.  The  parts  omitted  refer 
to  Leah's  and  Rachel's  children,  to  Jacob's  stock  rais- 
ing and  the  accounts  of  Dinah  and  Shechem  and  of 
Judah  and  Tamar,  which  are  never  used.  The 
wrestling  with  the  angel 4  is  omitted  because  severe 
mental  struggle  is,  happily,  not  an  experience  of  the 
child.  It  may  not  be  superfluous  to  add  that  Jacob 
should  be  painted  as  he  is  and  not  as  a  saint. 

The  Joseph  cycle  is  inimitable.  Only  a  few  verses 
have  to  be  omitted.5 

There  are  a  number  of  good  stories  connected  with 
Moses.  His  birth,  marriage,  call,  return  to  Egypt 
and  demand  of  Pharaoh  are  good.  The  "  bride- 
groom of  blood  "6  passage  and  the  plagues  7  with 
their  pestilence  and  death  are  not  suited  as  lesson 
material.  The  plagues  give  a  view  of  God  and  his 

1.  27:  la,  2-3,  4b,  5b,  6,  7ac,  15,  18b-20,  24-27,  29ac,  SOac,  31b,  32-34,  41b, 
42,  43b,  45a;  28:  10,  13-16,  19  J  supplemented  from  E.     The  ladder  of  angels  is 
not  mentioned  in  J. 

2.  29:  1  ff. 

3.  30:  25,  27,  29-31a,  32b,  34-36,  43;  31:  1-3;  31:  2,  4-7,  14-21b  E.     31:  17, 
18a,  19,  21ac,  23,  25b,  27,  30,  32-40,  44,  46-48, 51-53;  32:  3-7a,  (7b-12),  lSb-23; 
S3:  1-17  J. 

4.  32:  24-32. 

5.  39:  2  ff,  in  detail  —  Joseph  tempted  by  Pharaoh's  wife. 

6.  Ex.  4:  24-26  J. 

7.  Ex.  7:  8  ff.    The  J  and  E  accounts  keep  quite  closely  to  the  natural  ex- 
planation of  the  plagues.    They  do  not  say  that  Yahweh  hardened  Pharaoh's 


60  The  Old  Testament  in  the  Sunday  School 

ways  that  is  the  opposite  of  what  the  children 
should  have. 

The  wilderness  journey  is  introduced  by  the  story 
of  the  unapproachable  God  on  Mount  Horeb  or 
Sinai.1  Then  follows  with  almost  monotonous 
regularity  the  account  of  the  people's  sin  and  of 
Yahweh's  hot  anger  and  eagerness  to  punish.  Most 
of  the  things  Yahweh  is  said  to  have  done  for  the 
Israelites,  such  as  bringing  water  out  of  the  rock  2 
and  the  giving  of  the  quails,3  were  wrested  from  him 
by  rebellion,  and  often  accompanied  by  bitter  punish- 
ment, as  in  the  pestilence  which  followed  the  quails.4 
God  is  represented  as  a  stern,  harsh,  hot-tempered 
man.  Surely  the  child  must  not  be  given  this  im- 
pression of  the  Father.  On  the  other  hand,  the 
manna  story  5  shows  Yahweh's  provident  care  day 
after  day.  The  story  of  the  spies,6  full  of  action  and 
ending  in  a  stirring  scene  where  courage  and  cow- 
ardice are  sharply  contrasted,  is  also  suited. 

The  account  of  the  conquest  has  few  suitable  pas- 
sages. The  story  of  the  spies  at  Jericho  saved  by 
Rahab,7  which  brings  out  the  qualities  of  kindness 
and  loyalty;  the  passage  of  the  Jordan,8  which  is 
explained  by  natural  causes  and  does  not  involve 

1.  Sinai  is  the  name  used  in  J;  Horeb  in  E. 

2.  Ex.  17:  Iff.  3.  Nu.  11:  Iff.  4.  Nu.  11:83. 

5.  Nu.  11:  5d,  (7-9)  J.     Note  how  little  J  has  about  it.     Nu.  16:  4,  5, 14b,  15, 
21,  27,  28,  35a  E.     In  J  and  E  the  manna  seems  to  have  been  a  natural  product 
which  the  people  prepared  for  food. 

6.  Nu.  13:  17b,  18,  19,  22,  27a,  28,  30,  31;  14:  Ic,  3,  8.     Dt.  1:  22,  23;  Nu. 
13: 17c,  20, 21a,  23,  24,  26b,  27b,  29.  33;  14:  Ib,  4,  9b;  Dt.  1:  32. 

7.  Josh.  2:  2,  3b,  4ac,  5b,  6,  8,  9a,  (9b-ll),  12,  14b,  18,  19,  21  J.  2:  1,  3b,  4a, 
Sac,  7, 13, 14a,  20,  15,  16,  (17),  22-24a,  (24b)  E. 

8.  Josh.  3:  lac,  5,  9,  lOa,  11,  ISac,  15a,  16b;  4:  1,  3,  6,  7a,  8b,  lOb,  11,  18  J. 
8:  lb-3,  (4),  12, 6, 14,  (17b);  4: 4, 5,  7b,  8a,  20,  (21-24);  (5: 1)  E. 


The  Primary  Department  61 

destruction  of  others;  the  taking  of  Jericho,1  which 
according  to  the  older  sources  does  not  say  the  walls 
fell,  may  be  used.  The  sin  of  Achan  and  the  capture 
of  Ai 2  are  not  adapted.  The  account  of  a  battle 
and  the  evil  consequence  of  taking  what  is  not  one's 
own  suits  a  later  age.  In  a  case  where  a  child  is 
inclined  to  take  what  is  not  his  own,  the  story  might 
be  told  to  him  alone.  The  rise  of  the  Gibeonites  3 
has  no  moral  teaching.  The  remainder  of  the  book 
of  Joshua,  continuing  the  account  of  the  conquest 
and  the  location  of  the  tribes,  does  not  come  within 
the  child's  experience. 

The  book  of  Ruth  is  splendid  for  this  age.  The 
primary  children  know  what  affection  and  family 
loyalty  are.  This  story  touches  their  life  closely. 

The  first  twelve  chapters  of  Judges  deal  with  the 
wars  of  the  judges.  Generally  these  have  no  more 
moral  content  than  the  history  of  any  other  war, 
but  the  story  of  Gideon 4  is  an  exception.  It  has  the 
story  quality  and  illustrates  in  a  vivid  way  the 
beauty  of  moral  and  physical  courage.  Jotham's 
fable  5  is  in  the  realm  of  child  fancy,  but  it  requires  a 
knowledge  of  rather  fine  distinctions  between  the  dif- 
ferent trees  mentioned,  without  which  it  has  no  moral 
significance.  It  may  be  used  in  the  junior  period. 

Part  of  the  story  of  Samson's  birth  6  is  appropriate, 
for  children  of  this  age  are  always  interested  in  other 

1.  Josh.  5: 13-15;  6:  2,  3, 5b,  7, 10-12a,  14, 15a,  16b,  17,  20ac  J. 

2.  Josh.  7: 1  ff.  3.  Josh.  9:  3  ff. 

4.  Judg.  6:  3a,  4b,  5a,  6a,  ll-13a,  13c-24,  34;  8:  4-10a,  11;  7:  16ac,  17a,  18b, 
19ac,  20,  21b,  J. 

5.  Josh.  9:  6-16a,  (16b-19a),  19b-21a.  6.  Judg.  13:  2-14,  24,  25a,  J 


62  The  Old  Testament  in  the  Sunday  School 

children.  The  remaining  stories  of  Samson  merely 
display  physical  strength  put  to  no  good  use,  the 
spirit  of  vengeance  or  "  getting  even,"  and  are 
usually  connected  with  some  paramour.  Besides, 
the  stories  are  crude  and  grotesque. 

Next,  the  later  documents  paralleling  J  and  E  are 
to  be  examined.  The  first  is  the  account  of  Creation.1 
It  represents  the  priestly  theory  of  creation  and  of 
the  sanctity  of  the  Sabbath.  But  the  idea  of  both 
the  world  and  the  heavenly  bodies  and  how  they 
came  to  be  is  primitive  and  unscientific;  and  the 
idea  of  the  sanctity  of  the  Sabbath  rests  on  a  false 
conception  of  God.  Jesus  gives  the  true  basis,  the 
needs  of  men.2  The  child  should  be  taught  that  God 
made  the  world  and  that  Sunday  should  be  kept,  but 
this  can  be  done  without  using  material  that  is 
either  unscientific  or  contrary  to  the  Christian  idea 
of  God.  The  priestly  account  of  the  Flood  differs 
somewhat  from  the  earlier,  but  the  criticism  made 
there  applies  here.  In  addition,  the  pretended  exact- 
ness of  the  account,  the  "very  day"3  and  exact 
measurements  4  being  given,  vitiates  it  still  more. 
The  Covenant  of  the  Rainbow,5  is  added  to  explain 
that  phenomenon.  It  reflects  the  priestly  idea  of 
God,  ever  ready  to  punish,6  who  has  to  give  a  promise 
and  have  a  sign  as  a  constant  reminder  of  his  promise, 
not  that  he  will  do  good  to  men,  but  that  he  will 
refrain  from  almost  utterly  destroying  them. 

1.  Gen.  1:  1— 2:  4a.  2.  Mk.  2:  27.  3.  7:  13,  etc. 

4.  7:  6, 11-14,  20,  24,  etc.          5.  9:  12-17.  6.  E.g.,  6:  13;  9:  16. 


The  Primary  Department 


The  remainder  of  the  priestly  account  differs  from 
the  earlier  chiefly  by  heightening  the  supernatural,1 
elevating  the  priestly,2  and  adding  chronological 
notes,3  explaining  how  rites  should  have  originated,4 
and  softening  down  moral  imperfections  in  the 
ancestors  of  the  Hebrew  race.5  Then  there  are  lists 
of  names,6  and  long,  tiresome  accounts  of  taking  the 
census.7  These  illustrations,  which  indicate  the 
character  of  this  source,  show  that  none  of  it  is 
suitable.  The  form,  for  the  most  part,  is  that  of  dry 
chronicles,  with  nothing  of  the  story  or  the  poetic 
in  which  children  delight.  The  emphasis  is  upon 
form  and  ceremony,  instead  of  upon  moral  content. 
The  conception  of  God  is  just  the  one  that  the  church 
of  Christ  seeks  to  eradicate  from  people's  minds. 
Nothing,  except  passages  referred  to,  is  suitable  for 
study  below  the  senior  or  intermediate  periods. 

The  Samuel  stories,8  his  birth,  dedication,  and 
call,  are  ideal.  These  move  in  the  child  world  and  the 
relations  to  other  persons  and  to  God  are  such  as 
are  desirable  to  cultivate.  The  stories  of  Saul's 
search,  his  hospitable  entertainment  by  Samuel,  his 
anointing,  his  gallant  defence  of  Jabesh  Gilead 
and  subsequent  appointment  as  king,9  are  good, 

1.  E.g.,  Ex.  24:  23  ff. 

2.  The  Passover  is  described  to  minute  details,  Ex.  12:  1-13.    J  has  a  mere 
sprinkling  with  blood  12:  21-22. 

3.  Gen.  5:  Ib  ff,  11:  lOb  ff,  etc.     Note  the  artificial  arrangement  and  the 
extended  lives  of  men. 

4.  E.g.,  Circumcision,  a  Semitic  rite  long  before  this,  Gen.  17:  1  ff. 

5.  E.g.,  Abram  and  Lot  do  not  quarrel,  Gen.  13:  6a,  lib,  12a,   and  Jacob 
leaves  with  his  father's  blessing,  Gen.  26:  34,  35;  27:  46;  28:  1-9. 

6.  Gen.35:22b-26;46:8ff. 

7.  Nu.  26:  1  ff.  8.  1  S.  1—3:  4.  9.  1  S.  9:  1  ff. 


64  The  Old  Testament  in  the  Sunday  School 

vivid  stories,  full  of  action  and  with  striking  moral 
issues. 

The  David  cycle  l  has  stories  that  fascinate  chil- 
dren. His  selection,  his  visit  to  his  brothers  in  the 
war,  David  and  Goliath,  Jonathan  and  David,  and 
Saul's  jealousy  have  moral  contrasts  brought  out 
sharply  and  simply  in  the  action  of  living  men  as 
they  associate  with  one  another.  The  bravery  of 
David,  the  loyalty  of  his  two  friends,  the  anger  of 
the  king,  all  come  within  the  experience  of  the  child. 
Other  stories,  such  as  the  sparing  of  Saul's  life,  Abi- 
gail and  Meribaal,  may  be  used  here,  but  they  are 
so  well  adapted  for  the  junior  department  that  it  is 
better  to  reserve  them.  Absalom's  rebellion*  deals 
with  a  son's  relation  to  his  father  and  is  full  of  life. 
Solomon's  magnificence  and  his  building  operations 
do  not  touch  the  problems  of  little  children. 

The  Elijah  and  Elisha  stories  have  been  widely 
used,  and  they  deserve  careful  attention.  The 
drought  announced,3  the  widow  of  Zarephath's 
kindness  and  hospitality,  and  her  son's  cure4  are 
suitable.  Hunger,  hospitality,  gratitude,  a  sick  boy, 
are  all  within  the  child's  experience,  and  the  points 
of  these  stories  help  him  to  live  in  right  relations  with 
the  members  of  his  own  group.  The  Mount  Carmel 
scene  5  brings  out  clearly,  in  a  vivid  picture,  moral 
courage.  But  because  of  its  wonder  element  and  the 
slaying  of  the  prophets  of  Baal  it  is  better  reserved 

1.  1  S.  18: 1  ff.  2.  2  S  15:  1  ff.  3.  1  K.  17:  1-7. 

4.  17:  8-24.  5.  1  K.  18. 


The  Primary  Department  65 

for  the  junior  period.  God's  revelation  of  himself 
in  the  still,  small  voice  has  little  meaning  for  the 
child,  though  full  of  meaning  for  those  who  have 
entered  into  the  serious  business  of  life.  The  story 
of  Elisha's  call l  has  little  contact  with  primary 
children.  Naboth's  vineyard2  has  a  sharp  moral 
issue  and  is  dramatic,  but  it  is  a  murder  story  with 
terrible  retribution,  and  it  is  evidently  not  suited. 
Micaiah 3  standing  alone  against  four  hundred  false 
prophets  shows  splendid  courage,  but  the  issue  is 
not  concrete,  it  is  "  the  word  of  Yahweh."  Religion 
and  morals  for  primary  pupils  must  be  clothed  in 
flesh  and  blood.  Elijah's  translation4  displays  no 
moral  qualities;  it  is  a  wonder  story  without  moral 
or  spiritual  teaching  suited  to  the  child.  Then  come 
a  number  of  Elisha  stories, — cleansing  a  city's  water 
supply,6  multiplying  the  widow's  oil,6  administering 
an  antidote  for  poison  and  multiplying  the  bread,7 
and  recovering  the  lost  axe.8  These  deeds,  it  is  true, 
are  all  done  to  help  somebody;  but  they  are  dull  inci- 
dents rather  than  stories  and  they  present  no  living 
example  of  commendable  moral  qualities.  That  an 
axe,  for  example,  was  recovered  from  a  pond  of  water, 
has  no  moral  value,  and  the  fact  that  the  story  is 
clothed  in  the  miraculous  adds  nothing  to  its  value. 
The  restoration  of  the  Shunammite's  son,9  on  the 
other  hand,  and  the  healing  of  Naaman,10  tell  of  a  sick 

1.  1  K.  19: 19-21  2.  1  K.  21.  3.  1  K.  22. 

4.  2  K.  2:  1-18.  5.  2  K.  2:  19-22.  6.  4:  1-7. 

7.  4:  38-44.  8.  6:  1-6.  9.  2  K.  4:  8  ff> 
10.  5: 1  ff. 


66  The  Old  Testament  in  the  Sunday  School 

boy,  a  little  girl,  of  kindness  and  gratitude  and  home 
life  that  deal  directly  with  the  child's  life.  The  re- 
mainder of  the  history  of  Northern  Israel  is  political 
history  and  not  suited  to  the  primary  grades. 

The  history  of  Judah  from  the  revolt  to  the  time 
of  Ezra  contains  no  material  suited  to  the  primary 
department.  It  is  political  history,  with  war,  victory, 
and  defeat  having  the  prominent  place.  There  are 
no  stories  revealing  persons  in  the  family  or  small 
group.  National  affairs  and  the  more  abstract 
"  faithfulness  to  Yahweh  "  have  taken  the  place  of 
the  warm,  personal  element  and  concrete  acts  of  the 
earlier  stories.  The  reform  under  Josiah  l  has  been 
used  but  it  is  anything  but  personal  and  concrete. 
Jeremiah  and  Uriah  2  stood  for  the  right  and  suf- 
fered, but  again  the  issue  is  interpreting  the  will  of 
Yahweh.  Nehemiah  rebuilding  the  walls,  with 
forces  organized  to  work  and  fight,3  is  beyond  the 
pupils  of  this  age.  The  first  part  of  the  story 
of  Esther,  telling  of  her  risking  her  life  for  her 
countrymen,4  might  possibly  be  uteed.  But  be- 
cause of  the  bitter  tone  of  the  whole  it  is  better 
reserved. 

The  high  ethical  teaching  of  the  prophets,  —  their 
reasoned  arguments  and  denunciation  of  national 
sins, —  is  beyond  the  primary  pupils.  The  stories  of 
the  Potter  5  and  of  the  Yoke,6  used  by  Jeremiah  as 
illustrations,  have  been  widely  used.  But  the  former 

1.  2  K.  22: 1  ff.  2.  Jer.  26  and  36  ff. 

3.  Neb.  4: 15  ff.  4.  Esth.  2:  17-18;  3: 1—7:  6;  8:  2-9. 

5.  Jer.  18: 1-10.  6.  27:  2—28: 17. 


The  Primary  Department  67 

teaches  Yahweh's  power  to  shatter  nations,  which 
is  not  the  notion  of  God  that  should  be  stressed  in 
this  period;  while  the  Yoke  deals  with  the  future 
fate  of  a  nation  far  removed  from  the  pupil's  world. 
The  national  situation  is  much  too  complicated  for 
a  primary  class.  The  parable  of  the  Valley  of  Dry 
Bones  l  has  no  meaning  unless  the  exile  be  under- 
stood. The  book  of  Jonah  might  be  used,  but  it  is 
better  to  reserve  it  for  older  pupils.  In  the  book  of 
Daniel  the  set  purpose  of  the  Hebrew  boys  to  ob- 
serve a  ceremonial  law  2  by  abstaining  from  eating 
certain  food  is  not  adapted  to  primary  children. 
The  king's  forgotten  dream  3  is  fairly  well  adapted 
in  form  and  the  dream  world  is  familiar  to  little 
ones,  but  this  story  does  not  help  the  child  solve  any 
moral  problem.  The  Fiery  Furnace  and  the  Den  of 
Lions  4  stories  are  popular  and  suitable  when  told 
as  wonder  stories. 

The  priestly  writings 5  have  the  same  general 
character  as  those  already  discussed  and  contribute 
nothing  for  this  period. 

The  Writings,  the  so-called  poetical  books,  have 
little  suitable  material.  A  few  Psalms  6  are  suitable 
and  there  are  a  number  of  individual  verses  ap- 
propriate for  memorizing.  Job,  Ecclesiastes,  the 
Song  of  Songs,  and  Proverbs,  except  for  a  few  iso- 
lated verses,  have  no  suitable  material. 


1.  Ezek.  37.  2.  Dan.  1. 

9.  Dan.  2.  4.  Dan.  3  and  6. 

6.  Including  Lev.,  much  of  Nu.,  Chr.,  Dt.,  Ezek.,  etc. 

6.  23,  100,  91  (in  part). 


68  The  Old  Testament  in  the  Sunday  School 

TABLE  OF  MATERIAL  IN  THE  OLD  TESTAMENT 
ADAPTED  TO  THE  PRIMARY  DEPARTMENT 

Abraham: 

Journey. 

Generosity  to  Lot. 

God's  Covenant. 

Victory  over  the  kings. 

Ishmael's  birth. 

The  Promise  of  Isaac.     Hagar's  expulsion. 
Isaac: 

Birth. 

Isaac  and  Rebekah. 
Jacob: 

Deception  and  flight. 

Jacob  and  Rachel. 

Escape  from  Laban. 

Meeting  with  Esau. 
The  Joseph  Cycle. 
Moses: 

Birth. 

Marriage. 

Mission. 

Before  Pharaoh. 

The  Manna. 

The  Spies. 
Joshua: 

The  Spies  at  Jericho. 

Crossing  the  Jordan. 

Jericho's  capture. 
Ruth. 

Samson's  Birth  (in  part) . 
Samuel: 

Birth  and  service. 

Anointing  of  Saul. 
Saul: 

His  search  and  anointing. 

Valor  and  crowning. 
David: 

Boyhood. 

Goliath. 

Jonathan. 

Saul's  jealousy. 

Absalom's  rebellion. 


The  Primary  Department  69 


Elijah: 

The  drought. 

The  widow's  kindness. 

Healing  the  boy. 
Elisha: 

A  boy  cured. 

Naaman. 

Wonders  (?) 
Jonah. 
Daniel: 

The  furnace. 

The  lions. 
Psalms: 

23, 100, 91  (in  part). 

Individual  verses. 
Other  books: 

Imdividual  verses. 


CHAPTER  VI 

MATERIAL  ADAPTED   TO   THE   JUNIOR  DEPARTMENT 
(AGES  9-12) 

In  this  period  the  pupil  delights  in  heroes  and 
heroic  deeds.  Chum  and  gang  loyalty  becomes 
strong,  and  the  moral  judgment  is  sharp.  True 
stories  are  desired.  Individual  competition  is  keen 
and  it  passes  gradually  into  group  competition. 
Interest  is  taken  in  the  causes  of  things,  and  to  some 
extent  in  organization,  and  in  laws  and  regulations. 
Naturally,  then,  those  passages  that  treat  of  the 
outward  deeds  of  men  acting  as  individuals  or  as 
organized  bodies  provide  the  most  suitable  material. 
For  religious  education  the  moral  issue  must  be 
prominent.  In  the  early  stories,  in  the  exploits  of 
the  judges  and  in  the  history  of  the  kings  such  events 
are  found.  But  this  material  is  not  appropriate  if 
it  is  treated  merely  as  a  catalogue  of  facts  or  as  a 
general  history.  Living  persons  shown  in  actual 
situations  which  involve  religious  and  moral  crises 
are  required.  The  striking  incidents  must  be  made 
central,  for  juniors  are  not  ready  for  history.  But  in 
so  far  as  historic  events  are  treated  they  should  be 
taken  up  in  the  order  and  in  the  connection  in  which 
they  occur.  The  junior  work  will  thus  provide  an 
outline  which,  so  far  as  it  goes,  will  be  the  basis  for 
fuller  detail  later.  Much  the  same  thing  is  done  in 
day  school  in  the  simpler  histories  or  readers. 

70 


The  Junior  Department  71 

Two  general  rules  seem  to  follow.  First,  the  his- 
tory of  the  North  and  of  the  South  after  the  division 
should  be  treated  separately  so  that  a  few  great 
outstanding  features  may  be  clearly  comprehended. 
When  the  history  is  taken  up  in  the  next  period  this 
becomes  imperative.  To  study  kings  and  events 
of  the  two  kingdoms  alternately  as  they  are  given 
in  the  Bible  is  confusing  even  to  mature  students, 
and  this  accounts  for  much  of  the  confusion  in  the 
minds  of  Sunday-school  pupils  about  the  history  of 
the  Jewish  people.  Second,  the  earlier  records  alone, 
arranged  in  one  continuous  story,  should  be  studied. 
They  give  the  simple  narrative.  This  at  once  ex- 
cludes about  one-third  of  the  material,  but  it  repre- 
sents more  than  that  for  the  confusion  and  contra- 
dictions arising  from  two  or  more  intermingled  ac- 
counts, which  have  been  responsible  for  much  of  the 
haziness  concerning  the  Bible  accounts  in  the  past, 
are  avoided.1  The  later  documents,  composed  cen- 
turies after  many  of  the  events  which  they  describe, 
are  not  only  often  mistaken  as  to  the  facts,  but  they 
were  written  from  a  certain  point  of  view  and  they 
pass  judgment  on  the  past,  not  on  the  merits  of  the 
case  in  the  time  in  which  it  occurred,  but  according 
to  allegiance  to  a  law  that  did  not  come  into  existence 
until  centuries  afterwards.  Every  king  is  judged  by 
this  standard,  and  so  an  erroneous  impression  is  often 
given.  For  example,  the  name  Ahab  is  usually  re- 
garded as  a  synonym  for  everything  that  is  unde- 

1.  Cf.  p.  34,  Note  10. 


72  The  Old  Testament  in  the  Sunday  School 

sirable  in  a  ruler.  But  this  comes  from  the  sentence 
passed  upon  him  in  a  later  time.1  History  shows  him 
to  have  been,  in  many  respects,  an  able  ruler.  That 
teaching  is  most  effective  which  exhibits  the  differ- 
ent characters  in  the  actual  situations  so  that  the 
pupils  will  pass  their  own  judgment  upon  them. 
From  the  discussion  elsewhere2  it  is  evident  that 
the  book  of  Chronicles  can  scarcely  be  used  in  this 
period. 

All  the  material  selected  as  suitable  for  the  pri- 
mary department  is  suited  to  the  juniors,  but  it  is 
studied  by  the  juniors  with  deeper  meaning  and  in 
greater  detail.  Some  of  the  passages  usually  included 
in  the  curriculum  for  the  juniors  have  also  been  dis- 
cussed in  Chapter  V.  The  remaining  passages  only 
will  be  referred  to  here. 

There  is  general  agreement  that  the  Abraham, 
Isaac,  Jacob,  and  Joseph  cycles  of  stories  are  well 
adapted3  to  the  junior  period.  Reasons  have  al- 
ready been  given  for  excepting  the  story  of  Lot's 
escape  and  of  the  offering  of  Isaac,  which  have  been 
largely  used.  But  in  the  Abraham  priestly  narra- 
tives two  short  passages  may  be  used,  the  death  of 
Sarah,4  which  gives  a  true  picture  of  bargaining  in  the 
East  even  at  the  present  day,  and  the  death  of  Abra- 
ham.5 These,  though  late,  are  probably  based  on 
good  tradition  and  form  a  fitting  close  to  the  life 
stories. 

1.  See  1  K.  16:  29-31;  81:  20c-22,  24-26;  22:  38.          2.    pp.  38-39. 

3.  Except  a  few  passages  noted  under  the  primary  department. 

4.  Gen.  23:  1,  19.  5.  25:  7-1  la. 


The  Junior  Department  73 

Much  more  of  the  Moses  cycle  is  adapted  here  than 
in  the  primary  department.  Up  to  the  arrival  at 
Sinai  all  that  should  clearly  be  excluded  is  the 
"  bridegroom  of  blood  "  1  passage.  The  plagues, 
included  in  this  material,  are  universally  used.  But 
they  are  suitable  only  if  treated  as  incidents  in  the 
account  of  the  freeing  of  the  people.  If  they  are 
made  a  special  study,  as  has  been  done,  the  emphasis 
is  necessarily  thrown  upon  the  horror  and  suffering 
caused.  In  the  Mount  scene  the  emphasis  is  not 
upon  the  awe-inspiring  aspect  of  Yahweh,2  but  upon 
the  fact  that  here  the  people  did  make  a  covenant 
and  promulgate  a  law,  and  that  the  conception  of 
God  revealed  in  this  passage  is  an  early  and  mistaken 
one. 

The  decalogue,  which  in  its  earliest  form  is  prac- 
tically the  well-known  decalogue 3  with  the  "  rea- 
sons "  omitted,  may  be  studied  by  the  juniors 
provided  it  is  taught,  not  as  a  summing  up  for  the 
Christian  of  his  moral  law  and  religious  purpose,  but 
as  a  code  exceedingly  elevated  and  comprehensive  for 
the  time  in  which  it  was  produced  and  significant 
for  all  time.  It  has  several  limitations.  First,  it  is 
negative.  To  refrain  from  doing  wrong,  from  mur- 
der, from  dishonoring  God,  is  not  to  fulfil  the  teach- 
ing of  Christ;  but  to  live  a  life  of  active  service. 
Second,  Christian  teaching  does  not  forbid  the  mak- 

1.  Ex.  2:24-26. 

*.  Ex.  19:  1  ff;  32:  (9-14). 

3.  Ex.  20:  1-17.  The  earliest  form  is  perhaps  Dt.  6:  7,  8a,  lla,  12a,  16a,  17- 
*la.  Cf.  Ex.  34:  14a,  17,  18a,  19a,  20c,  21a,  22ac,  25,  26ab  J;  and  Ex.  20:  23a, 
I4a;  «2:  29ab,  30,  31;  23:  12,  15, 16a,  18,  19b  E,  for  two  other  ancient  decalogues. 


74  The  Old  Testament  in  the  Sunday  School 

ing  of  likenesses  nor  does  it  teach  that  God  visits 
the  iniquity  of  the  fathers  upon  the  succeeding  gen- 
erations in  punishment.  Third,  a  selfish  motive  is 
given  for  honoring  parents,  and,  finally,  the  Jewish 
conception  of  the  Sabbath  and  of  keeping  it  holy  is 
very  different  from  the  Christian  conception  of  the 
Lord's  Day.1  In  the  next  department  the  decalogue, 
taken  up  in  comparison  with  other  standards  of 
duty,  makes  an  appropriate  study. 

The  only  additional  suitable  material  from  the 
giving  of  the  decalogue  to  the  death  of  Moses,  is 
Yahweh's  promise  to  lead  his  people,2  the  tent  of 
meeting,3  Jethro's  visit,4  the  marching  song,5  the 
quails,6  water  from  the  rock,7  the  battle  with 
Amalek,8  the  journey  to  and  conquests  east  of  the 
Jordan.9  The  other  passages  in  this  section  are  not 
adapted,10  such  as  the  account  of  the  ruthless  slaying 
of  three  thousand  men  by  the  Levites  after  the 
making  of  the  golden  calf  at  Sinai,11  the  revelation  to 
Moses,12  and  the  organization  of  the  judicial  system 
on  the  advice  of  Jethro.13  At  a  later  age  the  question 
of  organization  becomes  a  live  question,  but  juniors 

1.  Cf.  the  conflict  of  Christ  and  the  scribes  on  these  points. 

2.  Ex.  33:  1,  3a,  17b,  12-17a  J.     Ex  33:  la;  23:  20-22,  25  E. 

3.  Ex.  33:  6-1  IE. 

4.  Ex.  18:  1-12  E;  Nu.  10:  29-32  J 

5.  Nu.  10:  33,  35-36  J. 

6.  Nu.  11:  4-6;  18-24a,  31-35  J. 

7.  Nu.  12:  16;  17:  3,  2b,  7ac  J.     20:  Ib;  17:  Ic,  2a;  20:  5;  17:  4-6,  7b. 

8.  Ex.  17:  8-16. 

9.  Nu.  21:  16a,  (16b),  17-20,  32,  24b-30;  Josh.  13:  13  J;  Nu.  21:  llb-15,  21- 
24a, 31 E. 

10.  Note  that  Ex.    32:  9-14  and  Nu.  14:  11-24  are  late  editorial  additions. 
Moses  is  represented  as  prevailing  on  Yahweh  not  to  destroy  the  people  by  appeal- 
ing to  his  vanity.     See  also  Ex.  33:  5. 

11.  Ex.  32:  25  ff.  12.  Ex.  33:  18—84:  9  J.  13.  Ex.  18:  1-27. 


The  Junior  Department  75 

have  little  interest  in  it.  The  destruction  of  Dathan 
and  Abiram *  by  a  direct  judgment  of  Yahweh, 
because  they  criticized  Moses,  their  leader,  gives  a 
perverted  view  of  God's  character.  The  account  of 
the  conquest  and  settlement  of  the  East  Jordan 
territory  is  nearly  all  late.  The  early  account  which 
is  brief  2  and  historic,  and  the  account  of  the  death 
of  Moses,3  are  suitable,  but  the  Balaam  story  4  and 
the  account  of  the  immorality  of  the  people  5  are 
not,  the  latter  because  it  treats  of  harlotry  and  the 
fierce  anger  of  Yahweh  and  the  former  because  it 
does  not  make  prominent  any  moral  issue  that  ap- 
plies to  junior  life. 

In  the  history  of  the  conquest  of  Canaan,  the  first 
chapter  of  Joshua,  though  late,  is  suited  because  of 
its  emphasis  upon  moral  qualities,  such  as  courage, 
perseverance  and  trust  in  God.  In  addition  to  what 
has  been  selected,  the  battle  at  Ai  is  all  that  is 
adapted,  for  the  accounts  of  the  other  battles  are 
filled  with  personal  cruelty.6  Instead  of  the  long  and 
detailed  later  account  of  the  settlement,  which  is 
nearly  all  late,  a  little  attention  to  the  map  will  give 
a  better  idea  of  what  was  accomplished.  The 
strategy  of  the  Gibeonites 7  is  a  good  story  but  it  has 

1.  Nu.  16:  Ib,  2a,  12,  13-15,  25,  26,  27b-31,  32a,  33ab,  34;  Dt.  11:  6-7.    Two 
later  priestly  accounts  are  mixed  with  these  in  this  chapter.     Cf.  p.  36,  Note  9. 

2.  Nu.  20:  19, 20,  21b;  21:  16a,  (b),  17-20;  21:  32,  24b,  25-30;  Nu.  32:  39,  41, 
42;  Josh.  13:  13  J.     Nu.  20:  14-18,  21a,  22a;  21:  4b-9;  Dt.  10:  6,  7;  Nu.  21:  llb- 
15,  21-24a,  31  E. 

3.  Dt.  34:  Ib,  d,  4  J.     31:  14, 15, 23  E.     Cf.  also  34:  5a,  6, 10,  later  E. 

4.  Nu.  22  ff. 

5.  Nu.  25:  1-5. 

6.  Cf.  Judg.  1:  6;  Josh.  10:  20,  22  ff. 

7.  Josh  9:  3  ff;  E. 


76  The  Old  Testament  in  the  Sunday  School 

no  moral  content.  The  story  of  Micah  1  and  of  the 
sin  of  the  Gibiathites  2  is  unsuited. 

The  book  of  Ruth  is  well  adapted  to  the  junior 
period. 

In  the  history  of  the  judges  the  account  of  the 
victory  of  Deborah  and  Barak 3  and  of  Gideon  4  are 
by  common  consent  suited  admirably  to  juniors. 
The  story  of  Abimelech  5  is  too  full  of  cruelty  and 
murder,  and  Jephthah's  victory  6  is  marred  by  the 
sacrifice  of  his  daughter.  The  story  of  Samson  has 
been  constantly  used  with  misplaced  stress.  Omit- 
ting some  amorous  references  the  story 7  is  well 
suited  to  show,  not  a  hero,  but  (with  one  or  two 
possible  exceptions)  the  wrong  use  of  physical 
strength,  and  of  one's  life. 

In  the  study  of  history  by  juniors,  it  should  be 
remembered  that  only  the  striking  incident  with 
adequate  moral  content  is  suited,  and  that  since 
the  book  of  Chronicles  is  very  late,  unhistoric,  un- 
interestingly written,  and  dwells  upon  the  ecclesi- 
astical side,  it  is  not  adapted,  though  it  should  be 
consulted  by  the  teacher. 

The  Samuel,  Saul,  Jonathan,  and  David  8  stories 
and  Absalom's  rebellion,  are  universally  admitted 
to  be  splendidly  adapted  to  this  department.  Cer- 
tain sections  have  already  been  referred  to  in  the 

1.  Judg.  17:  1  ff.  2.  Judg.  19:  1  ff.  3.  Judg.  4-5. 

4.  6:  1  ff  J,  omitting  8:  13-21,  8:  24-32  J;  and  including  7:  1-15.  16b,  17b, 
18a,  19b,  21a,  22;  8:  22,  23,  29.     Late  E. 

5.  8:3Sff.  6.  10:6ff. 

7.  Judg.  14:  5-20;  15-19;  16:  la,  2-31. 

8.  Including  his  election  as  King  (2  S.  5:  S);  water  from  the  well  at  Bethle- 
hem (2  S.  5: 17;  23: 13-17);  and  his  treatment  of  Meribaal  (2  S.  4:  4;  0:  1-13). 


The  Junior  Department  77 

discussion  dealing  with  the  primary  grades,  as  unfit 
for  children.  The  ark,  and  the  result  of  its  mere 
possession  by  the  Philistines,1  making  it  somewhat 
of  a  fetish,  is  foreign  to  the  religious  thought  of  to-day 
and  is  undesirable  teaching  for  children;  also  Saul's 
rejection,2  for  according  to  J  it  is  largely  because 
he  offered  sacrifice,  and  in  E  because  he  was  humane 
while  Samuel  took  life  in  cold  blood;  and  his  visit 
to  the  medium  of  Endor.3  The  account  of  the  war 
between  David  and  Ishbaal,  and  of  the  violent  death 
of  Abner,  Ishbaal  and  of  Saul's  sons  4  has  too  much 
bloodshed  and  treachery  to  be  used.  The  taking  of 
the  census  5  is  not  suitable,  nor  the  wars  of  conquest.6 
David's  murder  of  Uriah  in  order  to  marry  Bath- 
sheba,7  has  often  been  used  but  juniors  cannot  well 
understand  the  motive.  It  may  be  used  but  is  better 
reserved  for  the  intermediate  period.  So  Amnon's 
crime,8  Sheba's  rebellion,9  the  bitter  last  request  of 
David  to  put  Joab  and  Shimei  to  death  10  and  Solo- 
mon's treatment  of  his  rivals  n  are  unfit  for  juniors. 
The  story  of  the  crowning  of  Solomon,  his  wisdom 
and  building  operations 12  are  adapted,  and  the 
building  of  the  temple  has  value  because  pupils  of 
this  age  are  interested  in  building  and  they  should 
begin  to  have  their  attention  directed  to  the  thought 
of  the  need  of  places  of  worship.  The  temple  is 

1.  !S.4:lffand2S.6:lff. 

2.  1  S.  10:  8;  13:  4b,  5h,  7b,  8-loa  late  J.     1  S.  15:  l-S5a  late  £. 

3.  1  S.  28:  3  S  —  probably  late.          4.  2  S.  2:  1  ff  and  21 :  1-14. 
5.  2  S.  24:  1  ff.  6.  2  S.  10:  1  ff. 

7.  2S.  ll:2ff.  8.  2 S.  13:  Iff. 

9.  2  S.  80:  1  ff.  10.  1  K.  2:  5  ff. 

11.  1  K.  2:  12  ff.  12.  1  K.  5:  1,  5  ff. 


78  The  Old  Testament  in  the  Sunday  School 

important  also  for  understanding  the  subsequent 
development  of  the  people  and  their  literature,  but 
the  details  of  the  building,  the  exact  measurements 
and  fittings,1  are  not  essential,  as  they  have  often 
been  made  in  the  past.  The  account  of  Solomon's 
wealth  2  and  of  his  adversaries  3  is  not  adapted. 

In  the  history  of  the  North  from  the  division  of  the 
kingdom,  care  needs  be  taken,  as  already  pointed 
out,  to  avoid  the  review  of  the  kings  and  the  judg- 
ment passed  upon  them  by  a  later  age  and  from  the 
point  of  view  of  allegiance  to  a  law  that  was  not 
known  for  one  hundred  years  after  Israel  had  been 
destroyed.  The  judgment  is  expressed  in  a  regular 
formula.4  Of  the  history  only  threa  incidents  are 
suitable.  The  revolt  of  the  North 5  is  regularly  used, 
is  vivid  and  has  a  simple,  clearly  defined  issue. 
Ahab's  victory  over  the  Arameans  and  his  splendid 
treatment  of  a  defeated  enemy6  are  good.  The  ac- 
count of  the  fall  of  Israel 7  is  not  used  for  the  material 
is  not  well  suited.  But  the  event  is  so  important  in 
the  history  and  the  literature  of  the  Jews  that  these 
few  verses  (excepting  Chapter  17:  24  ff.)  may  well  be 
made  the  basis  of  a  lesson.  The  history  of  Jehu  8 
is  used  in  graded  systems  but  is  not  suited,  for  though 
full  of  action  and  stirring  incidents  it  is  little  more 

1.  E.g.,  1  K.  6  and  following  chapters. 

2.  1  K.  9:  10-29;  10:  14-29. 
8.  1  K.  11:  14-25. 

4.  Cf.  1  K.  16:  12-14, 19,  20,  29-31,  etc. 
6.  1  K.  12:  2-20,  25-32. 

6.  1  K.  20:  1-34. 

7.  2  K.  15:  29,  30;  17:  3, 4;  18:  9-11,  and  2  K.  17:  24  ff. 

8.  2  K.  9:  1—10:  27. 


The  Junior  Department  79 

than  a  succession  of  ruthless  butcheries  without  any 
special  moral  or  religious  truth.  The  remainder  of 
the  history  is  merely  political  history  devoid  of 
moral  issues  suitable  to  juniors. 

The  stories  of  the  prophets  remain.  The  nameless 
prophet  and  his  undoing,1  Ahijah's  message  of  doom,2 
and  the  rebuke  of  the  unknown  prophet 3  have  no 
concrete  moral  problem.  All  three  are  strange 
stories,  fantastic,  like  some  of  the  incidents  in  the 
lives  of  the  Saints  of  the  Middle  Ages.  Micaiah, 
standing  by  what  he  believed  to  be  true  in  the  face 
of  four  hundred  opponents,4  is,  it  is  quite  evident, 
suitable.  The  Elijah  and  Elisha  stories  have  been 
constantly  used,  but  they  present  two  difficulties, 
the  moral  problem  and  the  miraculous  element. 
The  prophecy  of  the  drought  by  Elijah,  which  in- 
cludes the  healing  of  the  widow  of  Zarephath's  son, 
and  the  scene  on  Carmel,5  have  the  miraculous  ele- 
ment throughout,  but,  with  the  exception  of  the  slay- 
ing of  the  prophets  of  Baal,  splendid  moral  qualities 
are  distinctly  emphasized.  The  same  is  true  of  the 
healing  of  the  Shunammite's  son,  the  restoration  of 
her  land,  and  the  curing  of  Naaman  by  Elisha.6 
If  these  stories  are  frankly  admitted  to  be  partly 
the  result  of  popular  tradition  growing  around  some 
striking  incident,  they  are  suitable.  Elijah's  rebuke 
of  Ahab  7  is  adapted.  The  call  of  Elisha,8  the  story 

1.  1  K.  12:  33—13:  34,  likely  exilic.  2.  1  K.  14:  1  ff,  late. 

3.  1  K.  20:  35-43,  late.  4.  1  K.  22:  1-28. 

5.  1  K.  17:  1-19;  18.  6.  2  K.  4:  8-37;  8:  1-6;  5. 

7.  1  K.  21:  l-20a,  23,  27.  8.  1  K.  19:  19-21. 


80  The  Old  Testament  in  the  Sunday  School 

of  the  deliverance  of  Samaria  l  and  of  Elisha's  death  2 
may  also  be  used.  Elijah's  message  to  the  sick 
Ahaziah 3  and  the  late  additions  to  the  account,  the 
cursing  the  children,4  and  the  miracle  wrought  by 
Elisha's  bones  5  are  not  suitable.  Of  the  remaining 
Elisha  stories,6  the  multiplication  of  the  oil,  healing 
the  water  and  food,  restoring  the  axe,  giving  advice 
in  war,  and  leading  an  army  like  blind  men,  are  all 
wonder  stories.  They  are  well  enough  adapted  as 
far  as  form  goes  but  they  are,  as  was  pointed  out 
above,  without  adequate  religious  and  moral  con- 
tent, and  are  therefore  not  suited  to  the  Sunday- 
school  curriculum  at  this  age. 

Turning  now  to  the  history  of  Judah,7  whose  re- 
volt has  already  been  discussed,  the  history  of 
Joash,8  his  coronation,  temple  repairing  and  service 
of  God,  and  of  Josiah,9  in  whose  reign  the  book  of 
the  law  was  published  and  the  great  Deuteronomic 
reform  begun,  are  good  studies.  The  latter,  espe- 
cially, is  important  because  it  is  one  of  the  central 
points  in  the  history  of  both  the  literature  and  the 
religious  development.  Both  have  vivid  scenes  and 
emphasize  moral  and  spiritual  values  in  conduct. 
The  reign  of  another  boy  king,  Manasseh,10  has  been 
used.  There  is  very  little  about  him  except  the 

1.  2  K.  6:  24— 7:  16.  2.  2  K.  13:  14-19. 

3.  2K.  1:  1-8,  (9-16),  17a,  (17b-18). 

4.  2  K.  2:  23-25.  5.  2  K.  13:  20-21. 

6.  2  K.  1:1-7;  2:  19-22;  38-44;  6:  1-7;  3:  4-27;  6:  8-23;  9:  1  ff. 

7.  It  is  interesting  to  note  that  the  kings  of  Judah  have  been  judged  by  the 
same  standard  as  the  kings  of  the  North,  but  the  formula  in  which  it  is  expressed 
differs.     See  1  K.  15:  9-11,  etc. 

8.  2  K.  11:  1-20;  12:  4-21.  9.  2  K.  22:  3—23:  14,  29,  30. 
10.  2  K.  21: 1-6, 17-18. 


The  Junior  Department  81 

accusation  that  he  promoted  idol  worship.  An  exilic 
addition  and  Chronicles  l  add  little  more.  There  is 
no  striking  scene,  no  moral  contrast.  This  passage  is 
not  suitable  by  itself,  but  it  might  be  used  briefly  as 
a  contrast  to  one  of  the  other  boy  kings  mentioned 
above.  Jehoshaphat's  2  reign  offers  several  stirring 
incidents  and  one  deliverance  at  the  word  of  the 
prophet,  but  the  account  is  in  Chronicles,  and  it  has 
no  ethical  content.  The  remainder  of  the  history 
proper,  being  purely  political,  is  not  suited.  But  in 
this  period  two  great  prophets  appear  and  take  an 
important  part  in  stirring  events.  In  the  reign  of 
Hezekiah,  Isaiah 3  came  into  prominence  especially 
in  connection  with  Sennacherib's  invasion.  Here  is 
a  dramatic  situation  where  the  best  qualities  of 
moral  courage  and  religious  attitude  stand  out 
prominently.  The  other  is  the  prophet  Jeremiah 
who  lived  during  the  last  days  of  the  nation  and 
early  years  of  the  exile.  Here  will  come  in  reference 
to  the  last  days  of  Judah.4 

In  the  restoration  two  men  stand  out  prominently, 
Ezra  and  Nehemiah.  The  life  of  each  affords  many 
striking  incidents  where  the  religious  and  moral  life 
is  put  to  crucial  test.  The  rebuilding  of  the  temple 
by  Ezra,5  of  the  walls  by  Nehemiah,6  and  the  bind- 
ing of  the  law  upon  the  people  of  Jerusalem,  are  the 

1.  9  K.  81:  7-16  and  2  Chr.  33:  10-20. 

8.  8  Chr.  18:  1-3,  28-34;  19:  1-3;  20:  1-30,  35-37. 

3.  8  K.  18:  1-3,  18;  20:  8,  1-7;  Isa.  7:  1-17;  36;  37;  39:  1-8;  2  K.  20: 12-19; 
18  and  19. 

4.  8  K.  23:  (36,  37);  24:  la,  7,  Ib,  (2-6),  8-25:  2;  Jer.  39:  (1-2),  3,  (4-10). 

5.  Ez.  1:  5,  6;  5:  14, 15;  3:  8—4:  24,  Cf.  Haggai. 
e.  Neb.  1;  2;  4;  7:  l-5a. 


82  The  Old  Testament  in  the  Sunday  School 

central  points.  The  last  is  not  well  suited  to  juniors, 
for  they  do  not  comprehend  the  significance  of  the 
law,  and  the  account  of  the  convention  is  not  at- 
tractive. 

Following  this  period  came  the  heroic  struggle  of 
the  Maccabees.  Other  of  the  apocryphal  works  also 
are  well  worthy  of  study.  The  problem  is  less  com- 
plicated there  than  with  the  canonical  books,  for  the 
dates  are  pretty  well  known,  the  documents  are  not 
troublesome,  and  they  have  never  been  regarded  as 
sacred  in  the  same  sense  as  the  canonical,  so  that 
they  can  be  used  without  prejudice  or  bias.  But  the 
analysis  of  these  books  does  not  fall  within  the  scope 
of  this  investigation. 

The  first  part  of  the  book  of  Esther  might  be  used. 

In  the  discussion  of  the  prophets  which  follows, 
it  may  seem  at  first  sight  that  too  much  has  been 
excluded.  But  because  of  the  adult's  high  apprecia- 
tion of  the  prophet's  ethical  and  religious  message 
as  the  flower  of  the  religion  of  Israel,  there  is  a  con- 
stant tendency  to  include  too  much.  It  is  necessary 
in  considering  the  question  to  bear  in  mind  the  stand- 
ard of  selection,  first,  the  ability  and  the  moral  needs 
of  the  pupil,  and  second,  the  aim  in  view.  If  this  is 
done,  it  is  felt  that  the  selection  made  will  be  found 
to  cover  the  suitable  material  quite  fully. 

Amos  l  may  be  used  because  he  is  himself  pictur- 
esque and  heroic,  and  because  he  uses  as  figures 
simple  things  he  has  seen  and  that  the  pupils  under- 

1.  1:  1-8;  2:  1-3,  6-8, 14-16;  3:  1-12;  4:  1;  5:  18-20;  7:  7-9, 10-16. 


The  Junior  Department  83 

stand.  He  condemns  social  evils,  but  in  a  striking 
way.  Hosea's  gospel  of  love  affords  little  that  juniors 
can  use  because  of  the  figure  in  which  the  whole  is 
conceived,  although  a  few  passages  l  might  be  used. 
Isaiah,  in  addition  to  references  already  given,  has 
some  adapted  material,2  chiefly  illustrative  of  the 
situation  in  Palestine  under  the  Assyrian  invasion 
already  mentioned.  In  the  prophecy  of  Jeremiah 
there  are  many  striking  events,  and  the  human  in- 
terest is  always  strong.  Among  the  passages  adapted 
there  are  three  chief  lines  of  interest,3  first,  the 
prophecies  relating  to  the  nation,  chiefly  proclaiming 
its  doom;4  second,  those  in  which  the  restoration  of 
the  nation  is  promised;5  and  third,  the  dramatic 
history  of  his  own  life.6  In  Ezekiel  a  few  passages  7 
might  be  used.  There  is  little  action,  but  it  is  fairly 
concrete.  Jonah  is  excellent.  The  first  seven  chap- 
ters of  Daniel  are  adapted.  The  stories  used  must 
be  treated  as  stories,  not  as  history.  These  passages 
are  considered  suitable  because  they  are  for  the 
most  part  full  of  action,  deal  with  a  concrete, 
present  situation,  and  show  forth  in  strong  light 
the  ethical  and  religious  qualities  that  pupils  can 
appreciate. 

1.  4: 1-2, 7-9;  9:  6-7;  11:  1-9;  14: 1-8,  (9). 

2.  6;  8:  5-10;  28:  1-4;  20:  1-6;  39:  1-8. 

S.  It  is  not  intended  that  all  the  passages  cited  are  to  be  used,  but  from  these 
some  central  point  may  be  taken  and  the  rest  used  to  illustrate  it. 

4.  1: 13-19;  4:  5-8,  11-29;  5:  15-20, 30,  31;  6:  22, 23;  18:  1-10;  14:  13—15:  6; 
27:  2-17;  21:  1-10;  34;  37:  1-10. 

5.  29:  4-12;  32:  6-15,  42. 

6.  1:  1-10;  11:  9, 18-23;  7:  1-15,  21-26;  26  (which  includes  the  story  of  Uriah); 
15:  10  ff;  19-20;  36;  37:  11-38:  28;  39:  3, 14;  43. 

7.  1:  1;  8:  16-21;  17;  33;  34:  11-31;  37:  1-14. 


84  The  Old  Testament  in  the  Sunday  School 

In  the  book  of  Isaiah  there  is  a  number  of  choice 
passages  suitable  for  memorizing.1 

The  remaining  prophets,  Micah,  Nahum,  Zeph- 
aniah,  Habakkuk,  Haggai,  Zechariah  1-3,  Obadiah, 
Malachi,  Zechariah  9-14,  Joel,  have  no  adapted 
material.  They  contain  prophecies  against  other 
nations,  the  conditions  of  which  are  unknown  to  jun- 
iors, as  Nahum  against  Nineveh  or  Obadiah  against 
Edom;  or  they  speak  in  visions  and  figures  that  are 
difficult  to  interpret,  as  Ezekiel,  Zechariah,  or  the 
last  chapters  of  Daniel;  or  they  emphasize  loyalty 
to  the  law,  as  Malachi;  or  they  deal  in  abstract 
principles  and  upon  these  base  their  judgment. 
This  last  applies  to  almost  all  the  prophecies  that 
have  been  excluded.  It  is  what  many  adults  delight 
in,  but  junior  pupils  have  not  yet  reached  that  stage 
of  development. 

A  few  isolated  passages  or  verses  (like  the  examples 
given  below)  from  Israel's  laws  relating  to  the  treat- 
ment of  parents  2  and  servants,3  to  maintaining  a 
weekly  day  of  rest,4  the  attitude  to  the  immigrant,5 
the  widow  and  orphan,6  the  blind  and  deaf,7  the 
poor,8  the  aged,9  to  neighbors,10  and  to  Yahweh  u 
might  be  used,  but  it  is  better  to  reserve  the  study  of 

1.  40:  1-11, 27-31;  9:  2-7;  11:  1-10;  53;  55;  60;  61:  l-3a;  35. 

2.  Dt.5:16;  27:16. 

3.  Dt.  24:  14, 15;  Lev.  19:  13b. 

4.  Ex.  23:  12. 

5.  Ex.  22:  21. 

6.  Dt.  24:  14, 17;  27:  19. 

7.  Dt.  27:  18;  Lev.  19:  14. 

8.  Ex.  23:  6;  Dt.  16:  7-11;  Lev.  25:  35;  Dt.  16:11;  26:  11. 

9.  Lev.  19: 32a. 

10.  Ex.  23:  4, 5;  Lev.  19:  17, 18;  Dt.  10:  18b-19a. 

11.  Dt.  8:  5-14;  5:  29;  6:  10-12;  10:  12. 


The  Junior  Department  85 

law  until  it  can  be  taken  up  connectedly,  and  when 
law  and  organization  become  a  vital  question  for  the 
pupil  as  they  do  in  the  next  period.  The  ceremonial 
laws  and  laws  relating  to  the  hierarchy,  temple, 
offerings  and  sacrifices  have  no  vital  contact,  and 
contribute  nothing  to  the  moral  and  religious  life  of 
juniors.  The  tabernacle  in  the  wilderness  is  still 
used  as  a  study  in  this  period,  but  from  the  discussion 
of  the  development  of  the  literature  it  is  evident 
that  a  study  of  the  tabernacle  is  not  helpful  to  the 
Christian  life,  while  the  study  of  measurements  and 
f  urnishings  as  an  exercise  of  memory  is  commendable 
under  no  circumstances. 

Among  the  Writings  the  prose  parts  of  the  book  of 
Job,1  with  the  story  of  the  poem  given  by  the 
teacher  and  some  selections  from  the  magnificent 
closing  chapters,  may  be  studied.  But  it  is  so  well 
suited  to  a  later  period  that  it  had  better  be  reserved. 
Many  of  the  Psalms,  in  part  or  in  whole,2  are  splendid 
for  memorizing,  and  at  this  age  memory  of  this  kind 
is  at  its  best.  The  book  of  Proverbs  has  a  number 
of  verses  that  may  be  roughly  grouped  in  the  follow- 
ing way,  though  not  organically  connected:  honor- 
ing parents,3  wisdom,4  self-control,5  personal  char- 
acter,6 and  diligence.7  These,  perhaps,  are  not 

1.  1-2  and  42:  7-17. 

2.  1;  8;  15;  19;  23;  24;  27;  29;  34;  42;  46;  67;  72;  84;  91;  96;  98;  100;  103;  117; 
121;  122;  126;  137:  1-6;  150. 

3.  1:7-10;  6:  20-23. 

4.  3: 13-17;  10:  1. 

5.  15: 1;  16:  32;  20:  1;  23:  29-35. 

6.  4:  23;  17:  22a;  12:  10, 19,  20, 22;  22:  1;  25:  11. 

7.  6:  6-11;  22:  29ab;  24:  30-34;  25:  13, 14. 


86  The  Old  Testament  in  the  Sunday  School 

suited  for  so  many  studies  but  they  may  be  used 
with  other  material  and  for  memorizing  or  illustrat- 
ing. Ecclesiastes,  Song  of  Songs,  and  Lamentations 
contain  nothing  suitable  for  juniors  except  a  few 
individual  verses. 


TABLE  OF  MATERIAL1  IN  THE  OLD  TESTAMENT 
ADAPTED  TO  THE  JUNIOR  DEPARTMENT 

All  the  material  selected  for  the  Primary  Department,  and 
in  addition: 

Moses: 

The  Red  Sea. 

To  Sinai. 

The  Mount  and  Decalogue. 

God's  promise  to  lead  his  people. 

Jethro's  visit. 

The  Tent  of  Meeting. 

The  Marching  Song. 

The  Quails. 

Water  from  the  Rock. 

Fight  with  Amalek. 

Journey  to  and  Conquest  East  of  the  Jordan. 

Moses'  Death. 

Joshua: 

Call  (Josh.  1). 

Ai. 

Joshua's  Farewell. 

The  Judges: 

Deborah  and  Barak. 
Gideon. 

Samson: 

The  Lion  and  the  Wedding  Feast. 

The  Foxes. 

Delilah. 

Death. 

1.  All,  except   a  few  indicated  passages,  to  be  taken  from  the   earlier 
documents. 


The  Junior  Department  87 


Saul: 

Victory  at  Gibeah  and  Jonathan's  Heroism. 
Saul  and  David: 

Abigail. 

Gilboa. 
King  David: 

Coronation. 

Water  from  the  Well  at  Bethlehem. 

Meribaal. 

Bathsheba. 
Solomon : 

Coronation. 

Wisdom. 

Building. 

The  Revolt  of  Israel. 
Ahab's  Victory  over  Aram. 
The  Fall  of  Israel  and  Exile. 
Micaiah. 
Elijah: 

Carmel. 

Rebuke  to  Ahab. 
Elisha: 

Call. 

Deliverance  of  Samaria. 

The  Wonder  Stories. 

Death. 
Joash. 
Josiah. 

Sennacherib's  Invasion. 
Fall  of  Judah  and  Exile. 
Ezra  Rebuilding  Temple. 
Nehemiah  Rebuilding  Walls. 
Esther,  First  Part  (?) 
Amos,  selections. 
Hosea,  selections. 
Isaiah,  selections. 
Jeremiah,  selections. 
Ezekiel,  selections. 
Jonah,  selections. 

Book  of  Isaiah,  selections  for  memorizing. 
Job,  prose  part  and  selections. 
Psalms,  selections. 
Proverbs,  selections. 


CHAPTER  VII 

MATERIAL    ADAPTED   TO   THE   INTERMEDIATE   DEPART- 
MENT (AGES  13-16) 

Interests  are  more  varied  and  changes  more 
abrupt  and  distinctive  in  the  intermediate  years 
than  at  any  preceding  period.  It  is  a  time  of  phys- 
ical, mental,  and  social  readjustment.  More  co- 
operation becomes  possible,  societies  are  organized 
under  definite  laws  and  regulations,  and  teams  play 
according  to  "  the  rules  of  the  game."  A  taste  for 
literature  and  history  is  acquired,  and  it  is  also  a 
time  of  hero  worship.  Moral  and  spiritual  questions 
are  dwelt  upon,  often  morbidly.  Friendships 
broaden,  but  not  between  boys  and  girls  until  the 
end  of  the  period.  Loyalty  to  the  hero,  society, 
friend,  home  is  characteristic;  but  in  this  age  comes 
the  tendency  to  break  from  restraints,  even  of  the 
home.  The  study  of  laws  and  the  part  they  play  in 
all  life  should  help  to  meet  this  need.  Investigation 
has  shown  that  between  the  years  of  twelve  and 
nineteen  the  percentage  of  conversions  is  very  high 
except  at  fourteen  when  it  is  remarkably  low.1  There 
are  three  chief  interests  2  in  this  period :  biography 
and  hero  study;  a  more  or  less  connected  histor- 
ical study;  and  a  study  of  rules  and  laws.  The 

1.  Coe,  Spiritual  Life,  p.  39  ff.     Starbuck,  The  Psychology  of  Religion,  p. 
195  ff. 

2.  A  study  of  the  Bible  as  literature  might  come  in  here  also;  but  it  is  better 
adapted  to  the  senior  department.     Besides  the  Life  of  Christ  is  necessary  in 
these  years. 

88 


The  Intermediate  Department 


first  two  are  closely  related   and  supplement  each 
other. 

There  is  general  agreement  that  hero  study  is 
adapted  to  the  early  years.  This  means  the  study  of 
a  characteristic  as  revealed  in  an  incident  or  two. 
If  for  any  reason  it  is  desirable  to  postpone  this  until 
later  in  the  period  it  may  be  made  a  biographical 
study.1  In  the  same  way  if  the  historical  study  is 
taken  up  in  the  first  years  the  more  striking  events 
must  be  selected,  but  if  in  the  last  year  much  more 
detail  can  be  given.  In  selecting  the  material  regard 
will  be  had  to  both.  The  characters  about  whom 
there  is  sufficient  material  for  a  biographical  study 
will  be  pointed  out,  and  in  the  history  not  only  the 
striking  incidents  but  also  all  the  material  that  is 
adapted  to  a  fairly  connected  historical  study  will 
be  indicated.  There  is  thus  likely  to  be  more 
material  offered  than  can  be  used  in  any  one  curric- 
ulum, but  the  purpose  of  this  study  is  to  display 
the  material  from  which  a  choice  might  be  made  for 
a  curriculum. 

I.     The  Hero  and  Biographical  Study. 

Among  the  patriarchs  there  is  abundant  material 2 
for  a  study  of  Abraham,  Jacob,  and  Joseph.  Too 
little  is  given  about  Lot  for  a  character  study. 
Moses  and  Joshua  also  are  good  studies,  though  the 
latter  is  more  shadowy  than  Moses.  There  is  plenty 

1.  It  is  evident  that  every  biographical  study  will  supply  abundant  material 
for  a  hero  study. 

2.  The  older  documents  should  form  the  basis  of  a  character  study,  the  later 
being  compared. 


90  The  Old  Testament  in  the  Sunday  School 

of  material  about  Aaron  but  it  is  nearly  all  late  and 
deals  with  his  office  rather  than  with  himself,  except 
in  one  or  two  incidents.  Deborah  and  Barak,  and 
Gideon  are  suitable  for  hero  study.  Samuel,  Saul, 
Jonathan,  David,  Solomon,  and  perhaps  Absalom 
provide  biographical  studies.  Samson  and  Ahith- 
ophel,1  David's  chief  counsellor,  whose  advice  was 
"as  if  one  enquired  of  the  word  of  God,"  might 
be  used  for  hero  study.  None  of  the  other  kings  is  a 
good  character  study.  Among  the  best  for  hero 
study  are  Jeroboam,  Ahab,  and  Jehu;  Rehoboam, 
Jehoshaphat,  Joash,  and  Josiah;  the  prophet  Micaiah, 
and  perhaps,  in  connection  with  Jeremiah,  Baruch 
the  faithful  amanuensis,  and  Uriah. 

Though  much  of  the  course  here  outlined  is  like 
the  junior  course,  the  nature  of  the  work  is  different. 
There,  a  striking  characteristic  was  selected;  here, 
the  character  is  studied  with  an  attempt  to  get  at  a 
just  estimate  of  the  person  as  he  was.  In  Bible 
study  it  is  time  such  investigation  was  done  without 
bias;  for  example,  Jacob  pictured  in  his  deceit  and 
without  the  halo,  and  Elisha  as  playing  a  large  part 
in  political  intrigue.  All  the  material  relating  to  the 
life  of  the  persons  studied,  which  is  contained  in  the 
earlier  documents,  can  be  drawn  upon  in  this  course.2 
Nearly  all  of  this  has  already  been  selected,  but  there 
is  some  additional  material,  as,  for  example,  in  the 

1.  2  S.  23:  34b,  39a;  11:  3  ff;  15:  12-18,  31-34;  16:  15—17:  23;  Cf.  1  Chr.  27: 

2.  Except  parts  excluded  because  of  offensive  expression  or  of  immoral 
content. 


The  Intermediate  Department  91 

life  of  Abraham,  the  deception  of  Abimelech,  the 
destruction  of  Sodom,  and  the  offering  of  Isaac  will 
come  in  as  incidents.  So  with  the  other  characters. 
The  parallel  documents,  D,  P  and  the  Chronicler's 
and  Scribes'  estimate  of  the  different  characters, 
can  be  compared  in  the  biographical  study,  and,  as 
in  the  course  in  history,  a  taste  of  the  style  and 
general  character  of  each  is  acquired. 

Among  the  prophets  of  the  eighth  century  and 
after,  Amos,  Hosea,  Isaiah,  Jeremiah,  and  Ezekiel 
have  been  discussed  and  the  material  there  selected 
can  form  the  basis  of  either  hero  or  biographical 
study.  In  every  case  it  needs  to  be  supplemented 
from  the  writings  of  these  men  themselves.  Haggai l 
may  be  added  as  a  hero  study.  Ruth,  Jonah,  Daniel, 
and  Esther  are  appropriate  hero  studies,  but  hi 
treating  them  the  fact  that  they  are  literary,  not 
historic,  characters,  and  the  significance  of  the 
books,  are  brought  out.  The  other  prophets  are 
omitted  because  there  is  not  enough  of  the  personal 
element  apparent  nor  sufficient  concrete  situations 
with  moral  issues  for  pupils  at  this  age,  though  there 
may  well  be  for  more  mature  students. 

II.     The  Historical  Study. 

The  study  of  history  parallels  the  study  of  biog- 
raphy, for  the  history  of  the  earlier  days  is  bound 
up  very  closely  with  the  lives  of  great  leaders.  A 
historical  sketch  would  bring  out  their  continuity 

1.  Ezra  5: 1  and  Haggai.  LI 


92  The  Old  Testament  in  the  Sunday  School 

and  the  influence  and  development  of  ideas  and  ideals 
through  the  years.  The  material  up  to  the  establish- 
ment of  the  monarchy  is  thus  much  the  same  as 
that  already  indicated  for  the  junior  department, 
except  that  now  the  passages  that  bear  more  directly 
on  the  historic  development  can  be  added.  The 
juniors  have  become  familiar  with  the  great  turning 
points  in  Israel's  history,  and  the  rather  full  course 
here  outlined  is  possible  because  it  merely  re-empha- 
sizes these  essential  points,  fills  in  the  gaps,  and  adds 
detail.  An  exhaustive  study  of  Israel's  history  is 
not  adapted  to  intermediate  pupils,  but  the  outline 
will  form  the  basis  of  all  future  historical  study. 
As  has  already  been  indicated,  the  amount  of 
detail  will  depend  on  the  year  for  which  the  course  is 
designed.  It  may  be  well  to  state  again  that  the 
material  cited  from  the  historical  books,  though  the 
references  seem  extensive  and  complicated,  is  not 
very  great  for,  usually,  the  oldest  documents  are 
selected.  If  taken  up  in  the  last  years  of  this  period 
the  book  of  Chronicles  and  the  later  writings  can 
be  compared  and  selections  from  the  prophets  can 
be  used  somewhat  freely  as  parallel  reading. 

Everything  selected  for  the  primary  and  junior 
departments  is  suitable.  But,  though  much  of  the 
material  is  the  same,  it  will  be  treated  more  thor- 
oughly. The  history  of  the  period  before  Moses 
must  be  largely  a  study  of  the  Patriarchs.  Practi- 
cally all  the  material  that  bears  on  the  history  has 
already  been  cited,  although  the  following  may  be 


The  Intermediate  Department  93 

added:  The  plagues,1  the  golden  calves,2  Jethro's 
advice,3  the  march,4  the  defeat  by  the  Amalekites,5 
Edom's  refusal,6  death  of  Aaron,7  the  journey,8  the 
east  Jordan  victories,9  Balaam's  prophecy,10  the 
strategy  of  the  Gibeonites,11  victories  in  the  South,12 
and  in  the  North,13  Joshua's  farewell  and  death,14 
Micah's  priest  and  the  Danites.15  The  crime  of  the 
people  of  Gibeah  and  their  punishment 16  are  not 
suitable. 

Among  the  Judges  Abimelech  17  and  Jephthah  18 
may  be  added.  The  story  of  Ehud's  assassination  of 
the  King  of  Moab  19  is  not  suitable.  The  other 
judges  are  not  historic  and  the  account  of  them  is 
not  adapted. 

The  capture  of  the  Ark  by  the  Philistines,20  Saul's 
rejection,21  and  also  David  in  exile;  a  slight  reference 
to  the  war  between  Saul's  son,  Ishbaal,  and  David;22 
the  capture  of  Jerusalem  and  the  bringing  up  of  the 
Ark;23  and  David's  crime  may  also  be  studied  now.24 

1.  Ex.  7:  8  ff.  2.  Ex.  32: 1-8,  (9-14),  15-29,  (30-34),  35. 

3.  Ex.  18:  13-27;  Nu.  11:  16-17, 24b-30.  4.  Nu.  10:  33, 35,  36. 

5.  Nu.  14:25b,39b-45E. 

6.  Nu.  20:  19,  20,  21b  J;  Nu.  20:  14-18,  21a,  22a;  21:  4b-9  E. 

7.  Dt.lO:6-7.  8.  Nu.  21:  16-20  J;  Nu.21:  llb-15E. 
9.  Nu.  21:32,  24b,  25-30;  32:  39,  (40),  41-42;  Josh.  13:  13  J;  Nu.  21:  21-24a, 

31  E. 

10.  Nu.  22  ff. 

11.  Josh.  9:4,  5,  6b,  7,  12,  13,  lib,  14,  15bc,  16bd,  22b,  23,  (17-21)  J;  Josh. 

9:  3,  6a,  8,  9a,  (9b-10),  lla,  15a,  16ac,  22a,  24a,  (24b),  25-27a,  (27b)  E. 

12.  Judg.  1:  1-3,  (4),  5-7,  (8);  Josh.  15:  63;  Judg.  1:  9-17,  (18),  19  J.     Cf.  Josh. 

9  and  10. 

13.  Judg.  1:  22-26;  4:  2b,  (23,  24)  J.     Cf.  Josh.  11. 

14.  Josh.  24:  1-28  late  E.     Josh.  24:  29-33  E. 

15.  Judg.  17:  1-13;  18:  lb-31.  16.  19:  1  ff. 

17.  Judg.9:lffJandE.  18.  Judg.  10:  6  ff  J  and  E. 

19.  Judg.  3:  15b-28. 

20.  1  S.  4:  Ib,  2b,  3a,  4a,  Sac,  6b,  7b,  9b,  lOac  J.      1  S.  4:  Ic,  2a,  3b,  4b,  5b,  6a, 

7a,  8,  9a,  10b-14,  (15),  16;  5:  1  late  E. 

81.  1  S.  10:  8;  13:  4b,  5b,  6,  7b-15a  late  J.  15:  l-35a,  late  E.  Cf.  1  S.  14:  47-51. 
22.  2  S.  2:  8  ff;  4:  1-3, 5-12;  5:  3.  23.  2  S.  5:  6-12;  6:  1-15.  24.  28.11:2—12:24. 


94  The  Old  Testament  in  the  Sunday  School 

Solomon's  splendor  and  wealth,1  his  political  troubles 
and  death2  are  adapted.  After  the  division,  the 
account  of  other  events  and  rulers  supplies  suitable 
material.  The  early  kings  of  Israel  do  not  afford  a 
very  good  study,  but  the  account  of  their  reigns  in 
brief  form  —  a  mere  reference  —  gives  an  impression 
of  the  character  of  the  time  and  rule.  The  four 
succeeding  Jeroboam  illustrate  this.3  The  reigns  of 
Omri  and  Ahab 4  are  important.  Omri  made 
Samaria  his  capital  and  in  Ahab's  reign  the  religion 
of  Israel  was  threatened  by  the  introduction  of  the 
Tyrian  Baal  through  Queen  Jezebel.  During  these 
reigns  Elijah  carried  on  his  great  work.  Ahaziah 
and  Jehoram  6  are  merely  mentioned  and  will  come 
in  under  the  study  of  Elijah  and  Elisha  who  will  of 
course  be  taken  up  here  as  most  important  in  the 
history.  The  fierce  Jehu  6  makes  a  suitable  study, 
while  the  slight  reference  given  to  Jehoahaz  7  is 
not  important.  Jeroboam  II 's  brilliant  reign 8 
has  but  brief  reference.  Now,  however,  the  con- 
temporary prophets  contribute  appropriate  material. 
Reference  to  Amos  illuminates  the  history  of  Jero- 
boam II  and  gives  the  prophet  a  vital  relationship. 
This  holds  true  throughout  the  remainder  of  this 
course.  The  account  of  the  last  six  kings  is  a  mere 

1.  1  K.  4:  1  ff;  1  K.  9:  10-15,  17b-23,  26-28;  10. 
8.  1  K.  11:  14-32a,  (32b-39),  40,  (41-43). 

3.  1  K.  15:   (25,  26),  27-29ab;  15:  33;  16:  1-6;  16:  (8);  9-12a;  16:  15-18. 

4.  1  K.  16:  21  ff. 

5.  1  K.  22:  (40,  51-53);  2  K.  1:  1-8, 17a;  2  K.  3:  1-3. 

6.  2  K.  9:  1—10:  35. 

7.  2K.  10:  35;  13:  (1-23),  24-25;  14:  8-14. 

8.  2  K.  14:23-29. 


The  Intermediate  Department  95 

thread.1  The  real  history  is  given  by  the  prophets, 
and  selections  bearing  on  this  period  have  been 
indicated  in  the  junior  department.  In  722  the  king- 
dom of  Israel  came  to  an  end  with  the  fall  of 
Samaria.2  The  event  is  crucial  and  dramatic  and 
makes  a  splendid  study  for  intermediate  pupils. 

In  the  history  of  Judah  there  is  additional  material 
relating  to  Rehoboam.3  Ahijah  is  a  mere  name,  and 
Asa  and  Jehoshaphat  supply  no  adapted  material.4 
The  next  three  reigns  5  may  be  used  incidentally  to 
show  the  kind  of  reform  which  was  carried  out  under 
Joash.  Amaziah  6  is  but  a  name  in  the  annals  of 
Judah,  though  his  reign  bulks  large  in  Chronicles. 
Uzziah,  and  the  regent  and  successor,  Jotham,  are 
necessary  to  complete  the  historic  setting  of  Josiah's 
work.7  Ahaz  and  Hezekiah  reflect  the  troublous 
times  due  to  Assyria.8  Here  Isaiah's  work  stands  out 
and  must  be  studied.  Manasseh  and  Amon,9 
in  a  passing  reference,  show  disorder  after  the  re- 
forms of  Hezekiah  and  explain  something  of  the 
significance  of  Josiah  and  the  Book  of  the  Covenant. 
The  general  character  of  this  book  may  be  shown  by 
reading  selections  from  it.  All  literature  bearing  on 
this  point  is  appropriate,  and  selection  may  be  made 

1.  2  K.  15:  8—17:  6;  18:  9-12,  note  the  latter  additions.     (Cf.  17:  7-22);  17 
24-34a,  (34b-40),  41. 

2.  Cf.  Elisha  Stories. 

3.  1  K.  14:  21-28,  (29),  30,  (31). 

4.  1  K.  15:  1-8  and  15:  (9-11),  12-24  and  22:  41-49,  Cf.  Chronicles. 

5.  2  K.  8:  (16-19),  20-22;  (25-29a),  29b;  9:  27-28;  11:  1  ff. 

6.  2  K.  14:  (1-4),  5-6a,  (6b),  7. 

7.  2  K.  15:  1-4;  14:  22;  15:  5,  (6-7). 

8.  2  K.  16:  1-18,  (19-20);  18:  1-3,  (4a),  4b,  (5-8);  20:  1-7;  Is.  38:  7-8.     (Cf.* 
K.  20:  8-11),  2  K.  20:  12-19;18:  13  ff. 

9.  2  K.  21:  1-16,  (18b-24). 


96  The  Old  Testament  in  the  Sunday  School 

to  suit  the  general  plan  of  the  course.  The  material 
relating  to  the  tragic  denouement  of  the  nation's 
history  and  the  exilic  community  is  now  appropriate. 
The  prophets,  as  already  indicated,  supply  a  great 
deal  of  historic  information.  In  the  splendor  of 
Jeroboam  II's  reign  Amos  saw  signs  of  inevitable 
ruin  which  he  pictured  vividly,1  as  Hosea  did  in  the 
following  four  reigns,2  and  Isaiah  and  Micah  under 
the  Kings  following  Uzziah,  whose  death  seems  to 
have  brought  the  former  suddenly  to  a  realization 
of  the  nation's  true  condition.  Their  prophecies 
are  pretty  well  dated  and  may  be  used  in  connection 
with  the  history  to  which  they  are  related.3  Nahum 
and  Isaiah  show  the  doom  of  the  nation's  persecutor, 
Assyria,  and  the  exultation  of  the  Jews.4  Zephaniah, 
in  the  reign  of  Josiah,  condemns  Jerusalem.6  Jere- 
miah saw  the  danger  to  Judah,"  a  cauldron  brewing 
hot  and  it  faces  from  the  north,"  and  that  destroyed 
Israel  will  be  restored.6  He  rejoices  over  the  defeat 
of  Egypt  at  Carchemish  (605), 7  and  following  this 
comes  Nebuchadnezzar's  invasion  of  Judah  in  the 
time  of  the  last  Kings.8  Habakkuk  shows  that 
though  Assyria  and  Egypt 9  were  defeated  there  was 
no  escape  for  Judah,  for  the  Chaldeans,10  "  a  nation 
grim  and  quick  of  action,"  will  destroy  their  last 

1.  Am.  2:  6—6:  14.  2.  4  ff. 

8.  E.g.,  Uzziah  and  following  years.  Is.  6;  5;  2;  9:  8 — 10:  4;  Ahaz,  Is.  17; 
the  impending  fall  of  Samaria,  Is.  8  and  28:  1-4  and  Mi.  Hezekiah  and  his  un- 
wise display  of  wealth  to  a  foreign  King,  Is.  20:  1-6;  39:  1-8;  warning  against 
alliance  with  Egypt,  Is.  30 — 31:  4.  Sennacherib's  invasion,  Is.  36  and  37. 

4.  Isa.  10:  5;  14:  24-27;  10:  16-26. 

5.  3: 1-7. 

6.  1:  13  ff.     See  references  given  in  Chapter  VI;  31:  1-6, 15b-30. 

7.  46: 1-12.        8.  25:  1-24.         9.  Cf.  Isa.  14:  4  ff.         10.  2:  1-4;  1:  5-11. 


The  Intermediate  Department  97 

hope,  while  the  captivity  and  fate  of  the  royal  family 
is  reflected  in  Jeremiah.1 

Ezekiel,  too,  contributes  matter  from  about  the 
time  of  the  destruction  of  Jerusalem,2  preaching  the 
exile,3  and  promising  restoration;4  but  much  of  it  is 
expressed  in  fantastic  figures,  that  are  not  suited  to 
this  period. 

In  connection  with  the  rebuilding  of  the  temple 
Haggai 5  and  Zechariah  6  contribute  some  appropri- 
ate material.  Deutero-Isaiah 7  and  Joel 8  express 
strong  hope  of  restoration.  From  this  prophetic 
material  brief  selections  may  be  made  to  suit  the 
purpose  of  the  course. 

The  return  under  Cyrus  9  the  "  chosen  one,"  and 
the  work  of  Ezra  and  Nehemiah,  supported  by  the 
prophets,10  give  adapted  material.  If  this  study  is 
taken  up  in  the  last  year  of  the  period  the  importance 
of  the  binding  of  the  law  upon  the  Jerusalem  Jews  n 
may  be  taken  up.  Samples  of  the  priestly  legislation 
and  style  of  writing  would  then  make  an  admirable 
and  interesting  illustration  of  the  character  of  the 
Law.  When  the  priestly  style  and  ideal  are  seen  in 
their  proper  setting  the  literature  connected  with  the 
tabernacle  in  the  wilderness  is  appropriate  for  study, 

1.  22: 18-19;  13:  15-27, 18-19;  22:  24-30;  24: 1-10;  22:  (1-5),  6-7,  (8);  27:  1-19. 

2.  4. 

3.  12:  1-17;  15:  1-8;  17:  1-24;  20:  8-27;  7:  1-27;  24. 

4.  11: 13-15;  20:  33-38;  32:  6-15;  31:  31-34;  30:  8,  9, 17—31:  1;  37. 

5.  land  2:  20-23. 

6.  1:  1-6;  2:  1-4;  6:  9-15;  8:  1-8. 

7.  40:  1-17,  27-31;  44:  1-5;  48:  17-21;  51:  1-3,  9-11;  52;  53;  55;  60;  61. 

8.  2:  16—3:  21. 

9.  Isa.  44:  21-45;  7,  22-25. 

10.  See  under  the  prophets. 

11.  Ezra  7: 1  ff;  Neh.  7:  73b— 8: 18;  9:  38;  10:  28-39. 


98  The  Old  Testament  in  the  Sunday  School 

the  book  of  Jonah  illustrating  the  attitude  of  the 
more  liberal  school.  The  book  of  Esther  supplies 
suitable  material  for  a  study  of  the  attitude  of  Jews 
to  other  nations  in  the  exile.  The  book  of  Daniel 
with  its  encouragement  and  visions  is  adapted  if 
it  is  taken  to  reveal  the  conditions  of  the  country 
under  foreign  rule  at  the  time  in  which  it  was 
written. 

The  Writings  supply  no  adapted  material  at  this 
point,  except  that  a  few  psalms,  for  example  the 
85th  and  137th,  throw  light  on  the  state  of  affairs, 
the  first  at  the  exile,  the  second  at  the  restoration. 
Others  may  be  used  especially  for  memorizing. 
Lamentations  reveals  conditions  at  the  fall  of  Jerusa- 
lem in  586,  for  part  of  it  is  perhaps  by  an  eye  witness,1 
but  the  material  is  not  adapted  for  this  period. 

Laws  are  a  fitting  subject  for  intermediate  pupils. 
In  games,  groups,  and  societies  pupils  of  these  grades 
form,  and  often  rigidly  enforce,  laws  and  regulations; 
they  also  appreciate  the  rights  of  property,  especially 
their  own,  and  personal  rights;  and  they  come  into 
closer  contact  with  civic  laws  and  are  interested  in 
politics  and  the  courts. 

It  may  seem  superfluous,  but  having  in  mind  what 
has  often  been  done  it  is  necessary  to  say  that  the 
Old  Testament  codes  are  not  to  be  treated  as  final, 
and  this  for  the  very  good  reason,  among  others, 
that  they  were  continually  modified  in  Israel  itself. 
The  progress  in  civilization,  morals,  and  religion 

1.  Chapters  2  and  4.     Chapter  5  is  later,  probably  written  soon  after  550. 


The  Intermediate  Department 


here,  as  in  any  other  country,  can  be  seen  by  noting 
the  development  of  the  legislation.  But  to  study  the 
laws  of  Israel  without  reference  to  the  conditions  in 
which  they  arose,  whether,  for  example,  in  the  time 
of  the  conquest  or  in  the  artificial  organization  of  the 
priestly  hierarchy,  and  to  teach  that  they  are  final 
for  all  time  and  valid  for  to-day,  is  to  give  a  false 
view  of  history,  and  often  an  unchristian  view  of 
morals.  If  these  laws  are  to  be  studied  in  their  de- 
velopment, it  is  essential  that  the  different  codes  l 
and  their  dates  be  carefully  considered  and  followed. 
If  these  laws  are  brought  into  comparison  with 
present-day  laws  the  study  becomes  vital,  appeal- 
ing to  the  interest  of  pupils  of  this  age 2  in  what 
is  taking  place  around  them,  and  to  their  his- 
torical interest.  At  the  same  time  it  is  preparing 
them  for  good  citizenship  and  an  intelligent  at- 
titude towards  legislation.  Kent,  in  the  "Stu- 
dent's Old  Testament,"  has  collected  and  codified 
the  laws  and  arranged  them  in  their  probable  historic 
order.  The  main  divisions  are,  Personal  Laws, 
parents  and  children,  marriage,  masters  and  servants, 
slaves,  immigrants  and  property  rights;  Constitu- 
tional Laws,3  including  the  political  and  military 
organization,  and  the  judicial;  Criminal  Laws; 
Humane  Legislation,  connecting  appropriately  with 

1.  The  chief  are:  the  early  codes;  D;  H;  P;  and  the  later  priestly  additions. 
E.g.,  the  Sabbath:  Ex.  34:  81;  23:  12;  D,  Dt.  5:  12-15;  H,  Lev.  19:  3b;  26:  2a;  P, 
Ex.  35:  2-3;  Late  P,  Ex.  31:  13b-17;  Nu.  15:  32-36.  Murder:  early  code,  Ex.  21: 
12-14,  20,  21;  D,  Dt.  5:  17;  19:  11-13;  H,  Lev.  24:  17,  21b;  P,  Gen.  9:  5,  6;  Late 
P,  Nu.  35:  14-34. 

2  See  p.  127,  Section  5:  Christian  Life  and  Conduct. 

3.  Here  Jethro's  advice  to  Moses,  Ex.  18:  13  ff,  is  naturally  taken  up. 


100  The  Old  Testament  in  the  Sunday  School 

present-day  laws  for  the  protection  of  animals, 
prevention  of  accidents  and  the  like;1  Statutes  relat- 
ing to  Yahweh,  and  Ceremonial  Regulations.  These 
laws,  when  spoken  of  in  modern  terms,  are  seen  to 
be  vital  to  their  time;  they  are  also  one  of  the  his- 
torical bases  of  modern  laws.  Some  will  necessarily 
be  omitted.  Sections  of  those  relating  to  marriage 
and  divorce  and  to  adultery  and  like  crimes  have  to 
be  omitted  because  of  the  manner  of  expression; 
other  parts  are  adapted  to  study  where  the  classes  of 
boys  and  girls  meet  separately.  The  ceremonial 
laws  bulk  large,  and  have  least  contact  with  to-day. 
These  laws  and  the  extended  references  to  the 
tabernacle  and  temple  are  not  adapted  if  made 
an  elaborate,  intensive  study,  as  has  so  often 
been  done;  but  they  reveal  how  the  system  de- 
veloped.2 If  this  is  not  understood,  it  is  scarcely 
possible  to  estimate  properly  many  things  in 
Christianity.  But  this  phase  is  better  adapted  to 
a  later  age.  Laws  that  are  hygienic  in  nature,  even 
if  originally  ceremonial,3  and  regulations  concerning 
disease,  as  quarantine,4  make  an  appropriate  study, 
if  only  by  contrast  and  as  leading  to  a  regard  for 
health  regulations  —  sanitation,  preventive  meas- 
ures —  and  to  stimulate  an  intelligent  active  interest 
in  seeking  better  laws.  Sacred  days,  sacred  persons, 

1.  E.g.,  Dt.  25:  4;  22:  8. 

2.  E.g.,  the  tent  of  meeting  to  the  tabernacle.     The  primitive  description  is 
given  in  seven  verses,  Ex.  33:  5-11;  the  priestly  spreads  over  the  following,  Ex. 
25:  1-9,  23-40;  26—27:  19;  30:  1  ff. 

3.  E.g.,  Ex.  22:  31;  14:  21a;  Lev.  7:  24. 

4.  Lev.  13:  45-46. 


The  Intermediate  Department  101 

sacred  celebrations  and  gifts  to  Yahweh,  may  be 
taken  up  in  the  same  way.  Any  attempt  at  an 
elaborate  study  of  the  complex  system  of  sacrifices 
and  offerings  is  not  adapted  to  this  age.  These  have 
no  longer  any  contact  with  life  and  they  have  no 
place  in  our  worship.  But  a  general  view  of  the 
system,  tracing  the  sacrificial  idea  from  the  beginning 
through  the  mistaken  zeal  of  the  priests  to  the 
emancipation  under  Christ,  has  historic  interest, 
vital  contact  and  value  for  social  service. 

Selections  from  practically  all  the  laws  may  be 
used,  but  not  as  an  end  in  themselves.  The  value  of 
such  a  study  consists  in  tracing  the  various  laws  and 
ceremonies  as  they  developed,  and  relating  them  to 
the  pupil's  life.  Such  a  study  throws  light  upon  the 
different  periods  of  history  and  the  development  of 
religion,  and  leads  up  to  a  consideration  of  present 
social  conditions.  For  example,  the  Sabbath  law  is 
a  living  issue  very  close  to  the  interest  of  these 
pupils.  If  it  is  traced  from  the  earliest  time  to  late 
Judaism  when  it  became  an  intolerable  burden, 
through  the  freedom  won  by  Christ,  then  to  the 
conception  of  the  Middle  Ages,  of  the  Reformation, 
and  of  Puritanism  to  the  present  day,  the  pupils 
will  have  a  new  and  intelligent  grasp  of  what  is  one 
of  the  vital  modern  problems,  a  grasp  they  can  never 
get  by  one  day's  studying,  as  final  for  all  time  and 
every  circumstance,  Ezekiel's  Sabbath  regulations,  at 
another  time  the  Deuteronomic,  and  at  another  the 
Priestly  or  Holiness  code. 


102  The  Old  Testament  in  the  Sunday  School 


TABLE    OF    MATERIAL    IN    THE    OLD    TESTAMENT 
ADAPTED  TO  THE  INTERMEDIATE  DEPARTMENT 

All  that  is  included   in  preceding  lists  and  in  addition  the 
following: 

1.  Biography  l  and  Hero  Study. 

(1)  Biography. 

Abraham,  Jacob,  Joseph,  Samuel,  Saul,  Jonathan, 
David,  Absalom,  Solomon,  Elijah,  Elisha,  Amos, 
Hosea,  Isaiah,  Jeremiah,  Ezekiel,  Ezra,  Nehemiah, 
Ruth,  Job  (?),  Daniel. 

(2)  Hero  Study. 

All  under  Biography  and  also  the  following: 
Aaron,  Deborah  and  Barak,  Gideon,  and  Samson  (?), 
Ahithophel  (?),  Jeroboam,  Ahab,  Jehu,  Rehoboam, 
Jehoshaphat,  Joash,  Hezekiah,  Manasseh,  Josiah, 
Micaiah,  Uriah  (?),  Baruch  (?),  Haggai,  Jonah, 
Esther. 

2.  History. 

The  Exodus  and  Wilderness. 

The  Plagues. 

The  Golden  Calves. 

Jethro. 

The  March. 

Defeat  by  Amalek. 

Edom's  Refusal. 

Death  of  Aaron. 

The  Journey. 

East  of  the  Jordan. 

Victories. 

Balaam's  Prophecy. 
In  Canaan. 

Strategy  of  the  Gibeonites. 

Victories  South  and  North. 

Micah's  Priest  and  the  Danites. 
The  Judges. 

Abimelech. 

Jephthah. 

The  Ark  Captured. 
Saul. 

Rejected. 

David  in  Exile. 

1.  In  the  study  of  Biography  later  documents  may  be  compared  to  see  the 
view  taken  of  the  characters  by  a  later  age. 


The  Intermediate  Department  103 


David. 

David  and  Ishbaal. 

Jerusalem  Captured. 

Wars. 

Sheba's  Rebellion. 
Solomon. 

Splendor  and  Wealth. 

Political  Troubles  and  Death. 
Israel. 

First  Four  Kings  after  Jeroboam. 

Omri. 

Ahab. 

Jehu. 

Ahaziah  and  Jehoram. 

Jehoahaz  and  Jehoash. 

Jeroboam  II. 

The  Last  Six  Kings  and  the  Fall  of  the  Northern 

Kingdom. 
Judah. 

Abijah  and  Asa. 

Jehoshaphat. 

Jehoram,  Ahaziah,  Joash. 

Amaziah  and  Uzziah. 

Ahaz. 

Hezekiah. 

Manasseh,  Amon. 

The  Finding  of  the  Law. 

Cyrus  and  the  Return. 

The  Binding  of  the  Law. 

Esther. 
Additional  selections  from: 

Amos,  Hosea,  Isaiah,  Micah,  Zephaniah,  Jeremiah, 
Habakkuk,  Ezekiel,  Haggai,  Zechariah,  Deutero- 
Isaiah,  Joel. 

3.  Laws. 

Personal:  Parents  and  children;   masters  and  servants; 

immigrants,  property. 

Constitutional:  Organization,  political,  military,  juridical. 
Criminal. 
Humane. 

Ceremonial:  Health,  worship. 
Giving,  sacrifice. 
Sacred  persons,  days,  places,  celebrations. 


CHAPTER  VIII 

MATERIAL     ADAPTED     TO     THE     SENIOR     AND     ADULT 
DEPARTMENTS 

1.     The  Senior  Department  (age  17,  18  19,  20). 

The  social  feelings  are  strong  in  the  senior  years, 
and  this  leads  to  a  broader  interest  in  politics,  in 
institutions,  and  in  social  conditions.  Pupils  now 
like  to  reason  out  problems  and  to  have  some  knowl- 
edge of  the  underlying  doctrines  of  their  religion. 
The  taste  for  literature  as  for  history  is  strong. 
Seniors  are  capable  of  taking  a  broad  view,  of  seeing 
things  in  their  relations;  they  like  especially  to 
trace  the  development  of  ideas  and  ideals.  There  is 
a  desire  to  get  a  broad  sweep  of  events.  The  interest 
in  biography  continues. 

If  the  course  in  biography  is  not  adopted  in  the 
intermediate  department  a  deeper  study  of  these 
characters  can  be  taken  now.  Apart  from  this  there 
seem  to  be  three  courses  based  on  the  Old  Testament 
particularly  fitted  for  seniors,  namely,  the  history  of 
Israel,  the  development  of  its  religion  and  religious 
institutions,  and  the  Bible  as  literature. 

In  the  literary  course  two  things  can  be  accom- 
plished. The  pupils  should  obtain  first,  a  simple,  yet 
distinct,  idea  of  the  development  of  the  Bible  his- 
torically; and  second,  an  appreciation  of  the  litera- 
ture as  a  whole,  and  of  some  of  the  individual  books 
and  documents  in  particular.  Such  a  study  is  neces- 

104 


The  Senior  and  Adult  Departments  105 

sary  to  understand  the  Bible  and  to  become  familiar 
with  it  in  its  distinctive  parts.  This  course  would  be 
appropriate  also  in  the  last  year  of  the  intermediate 
department  or  in  the  adult  department,  and  should 
be,  as  far  as  it  goes,  a  real  Introduction. 

From  the  sketch  of  the  development  of  the  Old 
Testament  it  is  evident  that  several  outstanding 
features  mark  its  history,  and  that  if  these  are 
understood  the  main  facts  are  known.  After  that  it 
is  a  matter  of  the  degree  to  which  the  student  wishes 
to  go.  These  outstanding  features  are,  the  early 
ballads;  the  stories  of  J  and  E;  the  fusing  of  these 
two  documents;  the  contribution  of  D  and  the 
review  of  the  existing  literature  by  the  Deuteronomic 
School;  the  pedantic  legalism  of  P,  and  the  literary 
activity  of  the  exilic  priesthood;  the  clear,  ringing 
ethical  messages  of  the  prophets;  and  the  wisdom, 
poetry,  apocalyptic  and  apocryphal  books.  This 
would  naturally  be  followed  by  a  study  of  how  and 
when  the  Canon  was  formed  and  the  English  version 
made.  The  material  is  abundant  and  much  of  it 
is  already  well  known,  so  that  numerous  selections 
from  each  of  these  sources  can  be  used. 

Now  the  first  eleven  chapters  of  Genesis  are  splen- 
didly suited  to  show  the  characteristics  of  several 
documents,  and  the  stories  may  be  studied  with  a 
true  perspective.  The  material  should  be  treated  in 
large  wholes,  for  the  same  reason  that  a  poem  is 
read  through  at  a  sitting,  —  that  it  may  be  appreci- 
ated as  literature.  Sunday-school  work  in  the  past 


106  The  Old  Testament  in  the  Sunday  School 

has  been  lamentably  weak  in  this  aspect  of  its  work. 
The  apocalyptic  is  well  represented  by  the  last 
chapters  of  the  book  of  Daniel l  and  by  Esdras  or 
Enoch,  by  comparison,  from  the  apocrypha.  Prov- 
erbs is  adapted  to  this  grade  and  can  be  compared 
with  the  book  of  Wisdom.  A  comparison  may  be 
made  between  various  parallel  accounts  of  some 
historic  event,  in  order  to  see  the  different  interpre- 
tations put  upon  it  by  the  different  schools;  or  the 
retrospect  of  the  wilderness  in  exilic  times,  with  its 
ideal  system  of  priestly  courses,  tabernacle  worship, 
line  of  march  and  arrangement  of  the  camp.  The 
books  of  Ruth,  Jonah,  Job,  and  Esther  make  a 
delightful  literary  study  for  pupils  of  this  age. 

If  the  Bible  be  approached  in  the  way  suggested 
in  previous  chapters,  such  a  study  as  this  is  but 
following  up  the  line  on  which  the  work  has  begun. 
Throughout  the  attempt  has  also  been  made  to 
familiarize  the  pupils  with  some  characteristics  of 
the  different  strands  of  material  of  which  the  Bible 
is  composed.  The  results  of  scholarship  are  used 
from  the  first,  and  therefore  a  false  view  of  the  Bible 
will  never  be  formed.  If  the  appreciation  for  the 
Bible  as  literature  is  acquired,  and  an  intelligent 
notion  of  its  formation  obtained,  the  Bible  will  be 
revered,  not  because  it  is  held  in  awe  —  and  neg- 
lected —  but  because  it  is  found  to  be  throbbing 
with  living  issues,  and  because  it  is  delightful  to 
read. 

1.  Chapter  7  ff. 


The  Senior  and  Adult  Departments  107 

The  historic  study  now  needs  to  be  more  intensive. 
Already  the  main  points  have  been  fixed  in  the  pupil's 
mind  and  an  outline  of  the  whole  history  given.  At 
this  time  the  work  can  be  done  pretty  thoroughly. 
Every  part  of  the  material  that  bears  on  the  history 
is  adapted  but  due  regard  must  be  had,  as  always,  to 
the  different  documents  and  schools  of  writers.  Now 
these  can  be  compared  and  evaluated.  It  should  be 
noticed  that  in  the  junior  period  both  the  events  and 
heroes  studied  and  the  order  in  which  they  were 
taken  up  form  the  basis  of  all  the  subsequent 
historical  study.  The  following  periods  develop  and 
amplify  this  outline.  In  this  way,  even  under 
adverse  conditions,  pupils  should  have  a  pretty 
clear  idea  of  the  main  lines  of  development,  and  of 
the  chief  events  and  their  significance  in  the  history 
of  the  Old  Testament. 

The  course  on  the  development  of  religion  may  be 
taken  up  in  various  ways.  Certain  great  doctrines 
might  be  traced  from  the  first  throughout.  But  this 
is  quite  specialized  and  abstract,  and  better  suits 
a  later  time.  The  best  way  seems  to  be  to  follow  the 
development  of  the  literature.  From  the  earliest 
fragments  the  crude  idea  of  God,  and  something  of  the 
forms  of  worship  and  institutions  can  be  gathered. 
Then  the  J  and  E  documents  reveal  a  progressive 
development.  The  court  annals  and  temple  records 
continue  the  story;  and  the  laws  and  institutions 
add  their  evidence.  Then  come  the  prophets  with 
their  insistence  on  Yahweh  as  an  ethical  God  and 


108  The  Old  Testament  in  the  Sunday  School 

their  call  to  right  living.  The  Deuteronomic  reform 
worked  a  revolution  in  the  organization  and  general 
conduct  of  religion.  It  had  two  tendencies,  one 
prophetic,  the  other  priestly.  The  prophets  con- 
tinued the  one,  and  Ezekiel,  followed  by  the  exilic 
priests,  the  other.  Jeremiah,  Deutero-Isaiah  and 
Jonah  represent  the  highest  prophetic  teaching  at 
this  time,  while  the  priestly  document  represents 
the  logical  conclusion  of  the  other.  The  apocalyptic 
literature  represents  the  almost  frantic  attempt  to 
meet  present  defeat  by  giving  reign  to  extravagant 
hope.  The  influence  of  the  apocalyptic  is  seen  in 
the  New  Testament  and  in  Christianity  ever  since. 
The  priestly  movement  ended  in  the  scribe  rule  of 
Christ's  day.  The  prophetic  lived  on  in  the  lives  of 
the  faithful  who  looked  for  the  spiritual  redemption 
of  Israel  and  who  formed  the  seed  bed  of  Christi- 
anity. It  lived  again  in  John  the  Baptist  and  found 
its  perfect  fruition  in  Christ.  This  in  brief  and  im- 
perfect outline  is  the  general  course  of  the  develop- 
ment, and  any  of  the  material  in  the  different  steps 
that  contributes  to  this  is  suitable.  The  counter 
view  of  God  and  the  world  as  represented  by  Ecclesi- 
astes,  an  honest  observation  of  the  crass  facts  of 
life  but  without  the  great  prophetic  faith  and  vision; 
the  wrestling  of  the  author  of  Job  and  some  of  the 
Psalms,  with  the  problem  of  the  suffering  of  the  inno- 
cent; and  the  worldly  wisdom  of  Proverbs,  might 
be  used  to  show  how  real  were  the  problems  and 
difficulties  and  how  great  were  the  prophets  in  main- 


The  Senior  and  Adult  Departments  109 

taining  such  faith  and  courage  in  the  face  of  all  the 
forces  that  fought  against  them.  Such  a  study  must 
inspire  greater  faith  in  ideals,  greater  courage  in 
remaining  true  to  the  highest  even  when  the  case  is 
apparently  hopeless,  greater  appreciation  of  the 
prophets  and  their  work,  and  a  better  understanding 
of  the  significance  of  the  work  of  Christ. 

2.     The  Adult  Department  (age  21  and  following). 

Students  of  this  age  are  ready  to  take  up  any 
question  that  concerns  the  Christian  religion.  As 
they  are  now  out  in  life,  bearing  responsibilities, 
interested  in  the  civic  affairs  of  their  city  or  province 
and  country,  what  they  shall  take  up  is  to  be  decided 
largely  by  local  circumstances.  But  there  are  sev- 
eral lines  of  Old  Testament  study  that  are  adapted 
to  the  students  both  because  the  material  is  suited 
and  because  the  study  would  be  directly  fitted  to 
promote  that  Christian  character  which  loses  self 
in  service,  seeking  to  bring  in  the  Kingdom  of  God. 

In  the  study  of  social  righteousness,  apart  from  the 
teaching  of  Christ,  the  best  material  to  be  found  is 
in  the  great  prophets.  In  a  sense,  Christianity  is 
the  spiritual  heir  of  the  prophets,  and  a  study  of 
their  teaching  is  splendidly  adapted  to  this  depart- 
ment. It  may  be  taken  up  prophet  by  prophet,  or 
the  fundamental  doctrines  can  be  traced  through 
succeeding  prophets,  for  example  the  idea  of  God,  of 
the  Messianic  kingdom,  of  what  service  God  requires 
of  his  people.  The  character  of  the  individual 


110  The  Old  Testament  in  the  Sunday  School 

prophets  may  also  be  studied.  This,  in  many  cases 
depending  upon  inference  from  their  work,  was  too 
advanced  for  the  intermediate  grades  but  is  appro- 
priate now;  besides,  these  pupils  are  able  to  take 
up  books  on  the  subject  to  supplement  the  Bible 
material. 

A  more  advanced  course  on  Introduction  would 
fit  in  nicely  if  desired,  or  a  course  in  the  study  of  the 
great  characters  of  the  Old  Testament. 

Another  course  might  be  the  development  of  Old 
Testament  institutions.  This  is  illuminating  be- 
cause of  the  light  it  throws  on  the  history,  religion, 
and  literature  of  the  Jews  and,  besides,  in  these 
institutions  are  the  origins  of  many  that  have 
continued  through  history  and  exist  to-day.  The 
influence  of  Old  Testament  institutions  on  the  de- 
velopment of  religion  and  civilization  has  been 
marked  and  it  can  be  appreciated  only  by  knowing 
something  of  their  origin  and  history.  One  illustra- 
tion is  the  Day  of  Atonement  and  its  influence  on  the 
theology  of  the  present  day;  closely  united  with  it 
is  the  whole  sacrificial  system  and  the  place  the 
expression  "  the  blood  "  has  held  in  modern  Chris- 
tianity. 

The  religion  of  Israel  by  epochs  is  a  good  study  for 
this  period.  The  following  division  might  be  used: 
Before  Abraham  (the  material  here  would  be  the 
fragments  of  early  songs  and  stories);  Abraham  to 
Moses;  the  settlement  and  the  influence  of  the  Baal 
worship  of  Canaan;  the  united  monarchy ;  the  revolt 


The  Senior  and  Adult  Departments  111 

and  the  Golden  Calves;  the  Northern  kingdom; 
Southern  kingdom  to  722  and  the  effect  of  the  fall 
of  Samaria;  the  eighth  century  prophets;  Judah 
to  621;  the  Deuteronomic  reform,  the  prophetic 
and  the  priestly  tendencies;  the  exile,  its  effect;  the 
exilic  community  and  its  literary  activity;  the 
restoration  and  the  law;  the  Maccabean  revolt; 
the  persecution  of  Antiochus  Epiphanes  and  Apoca- 
lypse; Scribes,  Pharisees,  Sadducees;  John  the 
Baptist;  Christ. 


PART  III 

APPROACHES  TOWARD  THESE  RESULTS  IN 
RECENT  PUBLICATIONS 

The  discussion  of  a  representative  number  of  Graded  Curricula 
in  the  following  chapter  is  not  an  evaluation  of  these  courses,  but 
merely  an  examination,  in  the  light  of  the  three  pinrciples  enumer- 
ated in  the  Introduction,  of  the  Old  Testament  material  used.  The 
value  of  a  course  depends  on  other  factors  as  well.  Some  courses, 
naturally,  have  no  Old  Testament  material,  and  several  proposed 
courses  are  not  yet  published.  This  accounts  for  the  apparent 
gaps  and  for  the  fact  that  more  courses  are  reviewed  in  some 
systems  than  in  others.  The  Graded  Lessons  represent  a  distinct 
advance  in  Sunday-school  work. 


CHAPTER  IX 

GRADED   CURRICULA 

I.     The  Constructive  Bible  Studies.1 

1.  Child  Religion  in  Song  and  Story2  (age  6  to 
8)  has  seventeen  Old  Testament  lessons  of  which 
the  material  in  seven  is  fairly  well  adapted.  The 
two  Creation  stories  are  studied  together.  The  lesson 
on  Creation  is  to  be  introduced  by  a  discussion  of 
The  Primitive  View,  The  Copernican  Theory,  The 
Nebular  Hypothesis  of  Laplace,  and  the  Planetes- 
imal  Hypothesis  of  Chamberlain,  —  for  children 
under  nine.  Daniel  6  is  recommended  to  teach  to 
these  little  children  the  "  Privilege  of  Worship." 
Samson  is  taken  up  under  the  caption  of  "  Exercise 
for  Strength  and  Growth."  Exodus  16-20  is  to  be 
studied  "  considering  all  the  difficulties  which 
Moses  encountered  in  the  management  of  the  in- 
subordinate people."  There  are  other  passages  also 
unsuited.  Enough  has  been  cited  to  show  that  the 
material  chosen  is  often  not  adapted  to  the  child. 

In  the  second  volume,  of  the  fourteen  Old  Testa- 
ment lessons  only  four  are  adapted.3  The  first 
selection  is  the  story  of  Elijah.4  Then  follow  the 
victory  of  Deborah  and  Barak  and  the  murder  of 
Sisera.  The  first  fifteen  chapters  of  Exodus  form 

1.  The  University  of  Chicago  Press,  Chicago,  111. 

2.  A  two  year  course  issued  in  two  volumes  under  the  same  general  title. 

8.  But  even  here  the  material  is  too  extensive.  E.g.,  the  lesson  on  Joseph 
comprises  Gen.  37,  39-50. 

4.  1  K.  16— 2  K.  2,  —  nine  chapters. 

115 


116  The  Old  Testament  in  the  Sunday  School 

another   section.      Jephthah   is   glorified   as    "  The 
Man  who  kept  his  Promise."     That  the  story  is 
unsuited  is  admitted.     "  It  cannot  be  told  to  little 
children  just  as  it  is  given  in  the  Bible  but  it  is  a 
wonderfully  beautiful  story  .  .  ."  l    The  story  of  a 
father  taking  his  daughter's  life  is  surely  not  suited 
to  nourish  Christian  character  in  a  little  child.    The 
Flood  story  is  given,  but  with  the  caution  that  it 
must  be  used  very  carefully.    It  is  difficult  to  see  any 
connection  between  a  little  child's  problems  and  the 
discovery  of  the  Book  of  the  Law  under  Josiah. 
The  call  of  Isaiah  (Isa.  6)  is  to  be  treated  "  almost 
as  a  fairy  story."     Isa.  16-17  is  given  with  this  ad- 
vice:   "  The  story  contained  in  the  lesson  is  merely 
suggested  by  vss.  34  to  37  in  chap.  17.    The  remain- 
der of  the  story  must  be  constructed  from  one's 
knowledge  of  the  times,  of  the  shepherd's  life,  of  the 
dangers  and  the  necessity  for  courage,  devotion  and 
self-forgetfulness   on  the  part  of  the   shepherd." 
Finally  Jeremiah  7-10,  14,  18-20,  26,  35-38  is  to  be 
taught  to  children  of  six  to  eight.     The  teacher  is 
to  "  construct  from  the  contents  of  these  stories  a 
brief  and  graphic  story  of  the  life  of  Jeremiah,  with 
its  hardships,  its  perils,  its  hair-breath  (?)  escapes."3 
From  these  quotations,  and  they  are  typical,  not 
exceptional,   it   is   evident   the   authors   recognized 
that  the  material  was  unadapted  and  threw  the 
double  burden  upon  the  teacher. 

2.  An    Introduction    to     the    Bible    (age    10)    is 

1.  p.  74.  2.  p.  88.  8.  p.  101. 


Graded  Curricula  117 

designed  to  get  pupils  familiar  with  the  use  of  the 
Bible.  Half  of  the  course  is  on  the  Old  Testament. 
The  course  follows  the  order  of  the  books  in  the 
English  Bible,  beginning  with  two  lessons  on 
Creation,  followed  by  the  Flood  and  the  Offering  of 
Isaac.  These  passages  mentioned  have  already  been 
argued  against  for  this  grade.  Most  of  the  remainder 
of  the  material  is  adapted  but  the  same  familiarity 
with  the  Bible  could  be  gained  by  approaching  from 
the  critical  point  of  view  and  making  the  course 
really  elementary  introduction. 

3.  The  Heroes  of  Israel  (age  11-13)  prints  the 
text  for  the  pupils.1     One  continuous   account  is 
given,  and  from  the  passages  studied  good  selections 
are  made.    The  course  begins  with  Abraham2  and 
continues   to   Esther,    following   the  critical  order 
throughout.     The  only  unadapted  material  is  the 
destruction  of  Sodom  including  Abraham's  prayer, 
which  misrepresents  the  character  of  Yahweh. 

4.  Studies    in    the   First    Book    of   Samuel    (age 
14-16)  is  an  intensive  study.    It  is  critically  done, 
and  contains  a  new  translation  with  notes.     For 
ordinary  classes  of  this  age  the  work  is  too  advanced. 
Such  intensive  study  should  not  usually  be  under- 
taken at  this  age. 

5.  The  Hebrew  Prophets    (high   school   or   early 
college).    The  story  of  Creation,  the  Flood,  the  Call 
of  Abraham   and  the   Offering  of   Isaac   are  here 
treated  in  accordance  with  Biblical  scholarship,  as 

1.  The  Oxford  R.V.        2.  Note  that  in  this  course  Gen.  1-1 1  is  omitted. 


118  The  Old  Testament  in  the  Sunday  School 

the  work  of  the  prophets  creating  a  new  literature. 
Passages  are  selected  critically  from  the  various 
documents  and  the  text  for  each  study  is  printed.1 
From  Amos  to  Jonah  the  prophets  selected  are 
taken  up  in  their  historic  order,  and  the  material  is 
adapted  to  advanced  Bible  students  of  these  grades. 
It  is,  however,  difficult  to  see  the  place  that  David's 
lament  over  Saul  and  Jonathan  and  Isaac's  mar- 
riage 2  have  in  a  study  of  the  prophets. 

6.  The  Prophetic  Element  and  The  Priestly  Ele- 
ment of  the  Old  Testament  are  designed  for 
college  students.  The  former  traces  the  develop- 
ment of  prophets  and  prophetism  down  to  Hosea, 
and  the  latter  the  priestly  element  in  the  whole 
Bible.  Both  embody  the  best  results  of  scholarship 
and  are  thorough  and  detailed.  The  text  is  not 
printed,  and  to  look  up  the  multitudinous  references 
from  all  parts  of  the  Bible  would  be  drudgery  to 
most  students. 

II.  The  New  York  Sunday- School  Commission 
Lessons* 

1.  Old  Testament  Stories  (age  8-10)  includes  a 
good  deal  of  material  that  is  adapted.  But  the 
Creation,  the  Garden  of  Eden,  Cain  and  Abel,  the 
Flood,  the  Tower  of  Babel,  Lot,  the  Offering  of 
Isaac,  the  Ark  in  the  hands  of  the  Philistines  working 
wonders,  Naboth's  Vineyard,  the  Temple  Specifica- 

1.  TheAm.R.V. 

2.  Strangely  referred  to  as  "The  Wooing  of  Isaac  and  Rebecca." 

3.  The  Young  Churchman  Co.,  Milwaukee,  Wis. 


Graded  Curricula  119 

tions,  the  Apostasy  of  the  People  at  Mount  Sinai, 
including  Moses'  intercession,  Balak  and  Balaam, 
Jephthah's  Vow  and  the  Tabernacle,1  are  unadapted, 
as  has  already  been  shown.  It  is  difficult  to  see  what 
possible  moral  purpose  can  be  served  by  having 
children  of  this  age  study  the  account  of  Elijah  call- 
ing down  fire  to  destroy  men.2  Biblical  scholarship 
is  apparently  not  recognized.3 

2.  Hero  Stories  of  the  Old  Testament  (age  9-11) 
continues  the  studies  of  the  last  course  and  has 
considerable  adapted  material.    But  the  course  in- 
cludes the  Beginning,  the  Garden  of  Eden,  Hiding 
from  God,  Cain  and  Abel,  Building  the  Ark,  the 
Flood  and  Rainbow,   Sodom   and  Gomorrah,   the 
Offering  of  Isaac,  the  Tabernacle,  the  Destruction  of 
Nadab  and  Abihu,4  Balaam  and  Balak,  a  full  study 
of  Esther  (three  lessons),  and  all  the  Elisha  wonder 
stories.    These  have  been  fully  discussed  and  shown 
to  be  unsuited  to  this  department.     The  lesson  on 
Samson  is  entitled,  A  Strong  and  Affectionate  Man.6 
This  passage  has  no  contact  with  child  life  nor  has  it 
adequate  moral  content,  especially  if,  as  the  title 
assumes,  Samson  is  commended  for  his  "  affection." 
The    results    of    criticism    are    apparently    largely 
ignored. 

3.  History  of  Old   Testament  Times  (age  13-15) 

1.  Ex.  35-38;  40:  34-38;  Nu.  9:  15-23  —  all  for  children  of  8-10. 

2.  2  K.  1:  1-18.     This  part  of  the  story,  1:  9-16,  17b-18,  is,  fortunately  for 
the  character  of  Elijah,  a  late  editorial  addition. 

3.  E.g.,  The  story  of  the  Ark,  1  S.  4:  1-11,  is  composed  of  two  documents, 
and  the  Tabernacle  lesson  is  placed  with  lessons  taken  from  the  wilderness 
journey. 

4.  Lev.  10: 1-11.  5.  Judg.  14: 1-18. 


120  The  Old  Testament  in  the  Sunday  School 

gives  the  history  of  the  Hebrew  people  in  outline. 
Here  the  Creation,  the  Garden  of  Eden,  Cain  and 
Abel,  the  Flood,  the  Offering  of  Isaac  and  Ruth  are 
taught  as  Stories  of  the  Early  Days  of  the  Hebrews. 
Treated  as  "  early  stories  "  they  are  adapted  to  the 
last  years  of  the  intermediate  period.  This  course 
selects  the  important  points  in  the  history  and  treats 
them  in  proper  historic  order.  The  rebuilding  of  the 
wall  by  Nehemiah  is  developed  to  show  the  growth 
of  Separatism  and  the  rise  of  the  Pharisees;  and  the 
Proclamation  of  the  Law  to  the  rise  of  the  Scribes. 
These  are  good  features  as  is  also  the  plan  by  which 
the  earlier  course  forms  the  outline  which  is  de- 
veloped and  amplified  here. 

III.  The  International  Graded  Sunday-School 
Lessons. 

1.  Primary  Series  (age  6-8). 

First  Year  (age  6).  The  lessons  on  the  Child  Moses, 
the  Boy  King,  Samuel,  four  Joseph  stories,  two  David 
stories,  the  kindness  shown  to  Elijah  and  Elisha, 
Abraham  and  Lot  and  the  Captive  Maid  are 
adapted.  Most  of  the  material  for  the  remaining 
lessons  is  unsuited.1  The  two  Creation  stories,  the 

1.  It  should  be  remembered  that  this  is  not  a  criticism  or  evaluation  of  the 
various  graded  curricula,  but  only  an  examination  of  the  Old  Testament  passages 
set  down  for  study.  In  the  primary  lessons  of  the  International  Graded  Lessons 
and  of  the  Constructive  Bible  Studies  (p.  115-118),  the  biblical  material  is  not, 
as  a  matter  of  fact,  used  as  lesson  material  for  the  children.  It  is  recognized  by 
the  authors  that  in  many  cases  the  material  is  unadapted  as  it  stands.  The 
lessons  are  made  interesting  by  the  teacher  working  up  a  story  based  on  the 
Bible  passages. 


Graded  Curricula  121 

Flood,  Crossing  the  Red  Sea  and  Daniel,  chapter  1, 
have  been  shown  to  be  unadapted.  A  few  samples  of 
other  lessons  must  suffice.  The  Song  of  Exultation 
over  the  destruction  of  the  Egyptians  is  not  Chris- 
tian. Ezra's  return  journey  includes  a  priestly 
prayer,  an  official  letter  and  a  list  of  names,  all  told 
in  the  dry  Chronicler's  style  far  removed  from  the 
child's  interest.  David's  desire  to  build  the  temple, 
Nathan's  reply,  the  sacrifice  and  then  Solomon's 
plans  and  contract  with  Hiram  are  far  beyond  the 
experience  of  the  child  of  six  to  eight. 

Second  Year  (age  7).  The  lessons  on  Daniel, 
Abraham,  Samuel,  the  Manna,  the  Spies,  Moses  the 
Prince  and  Shepherd  are  adapted.  The  discovery  of 
the  Book  of  the  Law; 1  Jehoash,  and  Jehoiada  the 
priest  repairing  the  temple;  Nehemiah  building  the 
City  wall;  the  story  of  the  Exodus  including  the 
Crossing  of  the  Red  Sea  and  the  plagues;  the  Giving 
of  the  Law;  the  Ten  Commandments;  Crossing  the 
Jordan;  the  Rechabites;2  God's  Creatures  of  the 
Field,  and  The  Great  Wide  Sea3  are  not  adapted. 
Many  of  these  have  been  discussed  and  the  remain- 
der are  unmistakably  far  removed  from  contact  with 
the  child  of  this  age.  The  passage  selected  from  all 
the  Bible  for  Thanksgiving  is  Ezra  reading  the  Law.4 
Some  of  the  memory  verses  are  also  unsuited,  as,  for 

1.  2  K.  22:  8,  10-13,  18-20;  23:  1-3. 

2.  Jer.  35:  1-8, 12-14a,  18, 19  —  for  children  of  seven. 

3.  Job  12:  7-10;  Prov.  6:  6-11;  30:  24-28,  referring  to  ants,  locusts,  lizards, 
"  beasts,  birds,  fishes,"  and  including  the  sluggard. 

4.  Neh.  8:  1-12.     This  should  be  read  with  a  child  of  seven  in  mind.     Note 
8:  4-8. 


122  The  Old  Testament  in  the  Sunday  School 

example,  "  Teach  me  to  do  Thy  will  for  Thou  art 
God,"  l  and 

"Above  the  voice  of  many  waters, 
The  mighty  breakers  of  the  sea, 
The  Lord  on  high  is  mighty." 

These  can  mean  little  to  a  little  child. 

Third  Year  (age  8).  The  five  lessons  on  David,  the 
widow's  kindness  to  Elijah,  Elisha  and  the  little  boy, 
and  Elisha  and  the  captive  army  are  adapted.  One 
or  two  others  are  fairly  well  adapted.  David's  plan 
to  build  the  temple  and  Nathan's  advice,  Solomon's 
building  the  temple,  giving  minute  plans  and  speci- 
fications,3 Yahweh's  revelation  of  himself  to  Elijah  in 
the  still,  small  voice,  and  Gehazi's  avarice  are  all  far 
removed  from  the  life  of  a  child  of  eight.  There  are 
other  lessons  equally  unadapted.  In  the  memory 
work  occur,  "  Serve  Him  with  a  perfect  heart  and 
with  a  willing  mind,"  4  and  "  Be  it  known  unto  Thee, 
O  King,  that  we  will  not  serve  thy  Gods,  nor  worship 
the  golden  image  which  thou  hast  set  up."  5 

The  following  criticisms  may  be  made  of  the 
Primary  Course:  (1)  Much  of  the  lesson  material 
is  not  in  story  form;  is  not  concrete;  is  not  within 
the  child's  experience,  nor  does  it  present  a  moral 
issue  suited  to  his  needs.  (2)  There  is  evidence  of 
"  text  hunting."  6  (3)  Fondness  is  shown  for  temple 

1.  Ps.  143:  10.  2.  Ps.  93:  4. 

3.  This  includes  the  Holy  of  Holies,  the  golden  altar  and  candle-sticks  and 
the  singers,  which  are  exilic  embellishments. 

4.  1  Chr.  28:  9b.  5.  Dan.  3:  18. 

6.  E.g.,  the  Bible  material  for  a  lesson  on  the  North  American  Indians  for 
pupils  of  seven  is  Isa.  52:  7;  Ps.  100:  3a,  b,  117;  86:  9,  10;  67:  l-4a;  107:  1-3,  5,  6, 
8;  72:  18-19. 


Graded  Curricula  123 

architecture  and  for  priestly  law  and  narrative  which 
is  unadapted  to  children  of  this  age  on  the  score  of 
both  form  and  content. 

2.  Junior  Series  (age  9—12). 

In  the  First  Year  three  lessons  on  Abraham, 
Ishmael,  Rebekah,  two  on  Jacob,  five  on  Joseph,  and 
five  on  Moses  and  his  work,  are  adapted.  A  number 
of  others,  especially  on  the  wilderness  journey,  would 
be  if  restricted  to  the  older  documents.  In  the  Be- 
ginning, the  Garden  of  Eden,  Hiding  from  God, 
Cain  and  Abel,  the  Ark,  the  Flood,  the  Rainbow; 
Sodom;  the  Offering  of  Isaac;  Esau's  Birthright;  the 
Passover  night;  Mount  Sinai;  the  Tabernacle  in  the 
Wilderness;  the  Rash  Act  of  Nadab  and  Abihu,1  — 
these  and  others  have  been  shown  to  be  unadapted. 

In  the  Second  Year  there  are  only  seventeen  Old 
Testament  lessons.  Nearly  all  of  the  material  is 
adapted.  Joshua  appointed  Leader  2  and  Joshua's 
last  address  are  not  suited.  The  story  of  the  Gibeon- 
ites  has  no  moral  content  for  Juniors,  nor  has  the 
End  of  Eli's  House. 

In  the  Third  Year  most  of  the  material  is  adapted. 
The  two  lessons  on  Saul,  however,  include  the  late 
review  which  looked  on  his  choice  as  rejection  of 
Yahweh  and  bases  Saul's  condemnation  on  his 


1 .  The  extremely  priestly  story  of  Yahweh's  slaying  of  two  men  for  no  moral 
fault  discernible  by  juniors  is  one  of  the  few  passages  in  the  Old  Testament  cal- 
culated to  turn  a  pupil  (who  does  not  understand  why  the  account  is  told)  away 
in  horror  from  such  a  God.  This  is  not  the  Christian  conception  of  God. 

8.  Ex.  17:  8-13;  33:  7-11;  Nu.  13:  2,  25, 33;  14: 1-10;  27:  15-20;  Dt.  31:  7,  8, 
23;  Josh.  1:  1-9.  This  is  a  sample  of  how  some  of  the  Bible  material  is  used. 


124  The  Old  Testament  in  the  Sunday  School 

humane  treatment  of  a  defeated  foe.  David  bring- 
ing up  the  Ark  relates  the  death  of  Uzzah  for  what 
seems,  to  a  junior  at  least,  solicitude  for  the  safety 
of  the  Ark.  Ezra's  teaching  of  the  law  is  not  adapted 
in  form  or  content.  Solomon's  prayer  of  dedication 
is  not  well  suited  in  its  literary  form.  The  four 
temperance  lessons  have  no  continuity  with  each 
other  or  with  the  rest  of  the  course.1 

In  the  junior  department,  then,  there  is  consider- 
able unadapted  material  and  a  failure  to  distinguish 
between  the  various  documents.2  There  is  also 
evidence  of  gathering  texts  without  apparent  regard 
for  their  context. 

3.  Intermediate  Series  (age  13  -16). 

In  the  First  Year  the  material  is  on  the  whole 
adapted,  and  care  has  been  taken  to  keep  as  closely 
to  one  continuous  account  and  to  the  older  docu- 
ments as  is  possible  without  printing  the  text.3  In 
this  respect  the  present  course  seems  to  be  on  a 
different  plane  from  the  others.  But  the  first  lesson, 
"  The  Land  where  Hebrew  History  Began,"  is 
Genesis  2: 10-15,  followed  by  the  Tower  of  Babel 
story.  These  passages  are  surely  not  treated  as 
geography  or  history.  The  Abraham  lesson 4  in- 

1.  (1)  1  Cor.  9:  21-27;  (2)  2  K.  10:  15-17;  Jer.  35:  1-19;  Eccl.  4:  9-12;  (3) 
Dan.  1;  (4)  Dt.  8:  7-20;  —  and  memory  texts  from  elsewhere. 

2.  E.g.,  first  year  the  lesson  on  Moses  and  Aaron  before  Pharaoh  contains 
strands  of  J,  E  and  late  P. 

3.  E.g.,  the  story  of  the  Spies,  Nu.  13,  combines  J,  E,  D  and  P.     Confusion 
and  inconsistency  can  not  be  avoided  by  selection  of  verses. 

4.  Gen.  11:  31,  32;  12:  1-10;  13:  1-11,  18;  14:  1,  2,  12-16;  18:  1-5,  16-19,  24- 
28;  22:  1-14;  23:  1-20.     If  18:  16-19,  24-28,  why  not  29-32? 


Graded  Curricula  125 

eludes  Abraham's  intercession  for  Sodom.  By  his 
pleading  he  is  represented  as  inducing  Yahweh  to 
promise  to  save  the  city  if  fifty,  —  finally  if  ten,  — 
righteous  persons  are  found  in  it.  The  selections 
made  reduce  the  number  to  forty-five,  why  not  to 
ten?  The  story  misrepresents  the  character  of  God. 
Changes  made  in  the  lesson  helps  should  be  noted 
in  passing.  Several  denominations  combined,  form- 
ing a  syndicate  to  publish  Sunday-school  helps  on 
the  International  Graded  Lessons.  The  material 
was  the  same  for  all,  the  only  difference  being  that 
the  covers  and  title  pages  had  the  denominational 
name.  This  year  however  the  Presbyterians  insisted 
on  certain  changes  for  their  own  helps.  These, 
though  slight,  are  significant,  as  a  few  examples  from 
the  Intermediate,  First  Year,  will  indicate.  "  David 
loyally  accepted  the  word  of  the  prophet  "  is  changed 
to  "accepted  God's  word  by  the  prophet";1  "By 
the  influence  of  good  people,  by  good  thoughts 
..."  to  "  By  the  power  of  the  Holy  Spirit  impel- 
ling to  good  thoughts  .  .  .  "  2  "  Abraham  was  a 
man  with  a  vision  "  to  "  Abraham  had  a  God-given 
vision."  3  Examples  might  be  multiplied.  This  has 
the  appearance  of  placing  the  emphasis  upon  a 
supernaturalistic  view  of  religion. 

IV.     The  Bible  Study  Union  Lessons.4' 
1.  God's  Loyal   Children    (age   6-8).    In  several 
cases  the  only  Bible  material  used  is  a  memory 

1.  The  Teacher's  Manual,  p.  114.  2.  Ibid.,  p.  137. 

3.  The  Pupil's  Text  Book,  p.  13.  4.  Charles  Scribner's  Sons,  N.  Y. 


126  The  Old  Testament  in  the  Sunday  School 

verse  or  clause.1  The  Hebrew  boys'  resolve  not  to 
break  a  ceremonial  law 2  is  not  adapted.  Otherwise 
the  selections  are  good. 

2.  Early  Heroes  and  Heroines  (age  9).    Critical 
results  are  followed  as  to  both  documents  and  his- 
torical sequence  of  events.    The  text  for  every  lesson 
is  printed  in  full.    The  text  so  formed  is,  to  a  slight 
extent,  a  new  translation  put  into  the  language  of 
the  pupils,  but  without  any  loss  of  dignity  or  of  the 
original  meaning.3    Where  a  word  or  phrase  in  the 
regular  translations  is  objectionable,  it  is  differently 
expressed.4   The  older  and  more  historical  documents 
are  selected,  one  continuous  account  being  given. 
The  simplification  of  the  translation  might  be  carried 
further.    The  plan  is  one  which  must  be  more  widely 
adopted. 

Lot's  escape  from  Sodom,  the  Offering  of  Isaac, 
and  Moses  pleading  with  Yahweh  to  spare  the  people 
—  and  that  for  a  selfish  reason  —  give  a  distorted 
view  of  God;  these  and  perhaps  David's  double 
Crime  should  be  omitted.  Otherwise  all  the  material 
is  adapted.  The  story  of  Samson  receives  the 
proper  emphasis,  A  Strong  Man  with  a  Wrong 
Ambition. 

3.  Kings   and  Prophets    (age   10)    continues    the 
above.    Yahweh's  revelation  of  himself  by  the  still, 
small  voice,  several  of  Elisha's  wonder  stories,  Jehu's 
bloody    revolution    and    Nehemiah's    reforms    are 

1.  E.g.,  Josh.  1:  6;  Prov.  16:  22.  2.  Dan.  1. 

3.  This  is  known  as  Kent's  Junior  Bible.          4.  E.g.,  Gen.  29:  23;  2  S.  11 :  2. 


Graded  Curricula 


unsuited.  Six  lessons  on  Jeremiah  involve  too 
advanced  work.  The  remainder  of  the  material  is 
adapted. 

4.  Heroes  of  the  Faith  (age  13)  has  but  few  les- 
sons from  the  Old  Testament.     All  are  adapted. 

5.  Christian  Life  and  Conduct  (age  14)  has  twenty- 
four  lessons  based  on  Old  Testament  laws.     These 
are  so  treated    as   to    be    alive   with    present-day 
interest.     For  example,  the  lesson  on  the  Right  to 
Life  leads  naturally  to  modern  laws,  criminal,  sani- 
tary and  industrial,  for  the  protection  of  life,  and 
finally  to  the  teaching  of  Jesus  about  God's  care  for 
the  individual.    The  study  on  the  Right  to  Property 
involves,  among  other  things,  a  discussion  of  gam- 
bling, and  that  on  the  Right  to  Fair  Dealing  to  a 
discussion  of  false  weights  and  measures  and  the 
misrepresentation  of  goods.    The  material  is  adapted 
and  critical  and  educational  principles  are  followed.1 
This  course  marks  a  new  departure  and  a  great 
advance  in  the  method  of  studying  Israel's  laws  and 
also  in  the  art  of  question  and  review. 

6.  The  Story  of  the  Bible  (age   16)   is  an  Intro- 
duction taken  up  along  the  line  indicated  above2 
It  presents  the  results  of  criticism  and  the  selection 

1.  It  might  appear  to  the  casual  observer  that  there  was  "text  hunting" 
in  this  course.     E.g.,  the  references  in  the  lesson  on  Property  are,  Ex.  20:  15;  22: 
1-4;  Dt.  19:  14;  27:  17;  23:  24,  25;  24:  6,  10-13;  Mt.  6:  31-33;  but  these  are  taken 
in  historical  order  from  the  different  codes  as  they  developed,  —  in  nomadic  life, 
under  agricultural  conditions,  in  the  later  civilization,  and  the  standard  of  Jesus. 

2.  p.  104ff.    This  course  is  not  yet  published  (Mar.  1912).    A  Mss  outline 
of  titles  and  Bible  selections  was  kindly  furnished  by  the  author,  Mr.  Harold  B. 
Hunting,  after  Part  II  of  this  essay  had  been  finished.    Half  of  the  course  is 
given  to  the  New  Testament;  if  possible  a  full  year  should  be  given  to  the  Old 
Testament. 


128  The  Old  Testament  in  the  Sunday  School 

of  incidents  and  material  seems,  from  the  outline, 
to  be  excellent.1 

7.  Preparations  for   Christianity  (age  17)    begins 
with  the  earliest  record  of  the  Hebrews  and  traces 
the  development  of  Israel's  religion  to  the  time  of 
the  Scribes  and  Pharisees  by  selecting  the  crucial 
points,  so  that  the  course  gives  a  simple  Introduction 
to  the  Old  Testament  as  well.    The  material  is  well 
chosen  but  the  course  would,  perhaps,  suit  the  adult 
department  better. 

8.  Heroes  and  Crises  of  Early  Hebrew  History  and 
The  Founders   and  Rulers   of   United  Israel   (ages 
17  and  18)   treat  Israel's  history  to  the  death  of 
Solomon.      Two    chapters    discuss    the    composite 
character  of  the  early  books  of  the  Bible  and  the 
documents  of  which  they  are  composed;    and  the 
first  eleven  chapters  of  Genesis,  excluding  the  first, 
are  taken  up  and  compared  with  similar  stories  of 
other  nations.     These  are  good  points  and  appro- 
priate for  these  grades.    The  last  few  lessons  are  on 
law   and  society,  and  moral    and  religious   stand- 
ards.    This  brings  in  some  of  the  legal  literature. 
All  the  material  is  well  selected  and  adapted  and  the 
printed  text,  a  new  translation,  is  provided  for  the 
pupils. 

1.  Something  will  depend  on  how  several  of  the  lessons  are  treated,  e.g. 
The  Story  of  a  Psalmist  (two  lessons);  Job  and  the  Wisdom  Books;  and  Nehe- 
miah. 


CHAPTER  X 

SOME      INDEPENDENT      APPLICATIONS      OF      CRITICAL 
RESULTS 

In  this  section  a  few  books  representative  of  a 
growing  literature  are  discussed  according  to  the 
principles  already  stated. 

1.  Mrs.  Houghton1  in  "Telling  Bible  Stories," 
recognizes  the  difficulties  of  criticism,  of  morality, 
of  the  want  of  harmony  with  science,  and  of  the 
miraculous.2  She  defends  the  use  of  stories  depict- 
ing ferocity.  "To  the  little  children  they  are  not 
demoralizing.  It  is  thoroughly  natural  and  in  a 
sense  proper  for  children  to  pass  through  a  stage 
of  ferocity."3  This  statement  is  apparently  based 
on  the  Culture  Epoch  theory.  Without  attempting 
to  discuss  that  theory4  here  it  will  be  sufficient  to 
point  out  that  to  give  play  to  an  impulse  strength- 
ens it.  If  it  is  desirable  to  cultivate  ferocity,  a 
better  plan  would  be  to  exercise  it  on  other  children 
or  on  animals. 

Difficulty  is  admitted  especially  in  the  moral 
and  spiritual  levels,  and  the  stories  are  modified  ac- 
cordingly. Take,  for  example,  the  Creation  story. 
"But  he  (the  child)  must  be  told,  right  here,  that 
Adam  and  Eve  were  sent  out  of  the  garden,  not  be- 
cause God  was  angry  with  them  but  he  wanted  them 

1.  Scribner,  N.  Y.,  1905.  2.  p.  24.  3.  p.  32. 

4.  See  Bolton,  Principles  of  Education,  Chapters  iv-vi.  Cf.  Marshall, 
Biological  Lectures  and  Addresses,  Chapter  xiii. 

129 


130  The  Old  Testament  in  the  Sunday  School 

to  learn  by  hard  work  how  to  be  good."1  So,  the 
ground  was  not  cursed  except  "in  a  figure,  for  this 
expression  is  only  symbolical,  like  all  the  rest." 
By  sending  Adam  and  Eve  out,  "God  saved  them 
from  the  woe  of  living  forever  subject  to  sin  and  gave 
them  death  as  a  glad  release."  But  this  is  certainly 
not  the  meaning  of  Genesis  3 : 16-18.  If  the  punish- 
ment is  not  a  curse  on  Adam  and  Eve,  neither  is  it 
upon  the  serpent.  Was  it  to  save  the  serpent  also? 
Besides,  the  somewhat  later  source2  states  that  they 
were  turned  out  through  jealousy  of  their  growing 
power,  a  conception  of  God  which  is  not  Christian. 
It  is  distinctly  not  good  story-telling  when  explana- 
tions and  extenuations  are  added.  The  other  early 
Genesis  stories  are  treated  in  the  same  way. 

The  first  creation  story,  the  writer  says,  leaves 
room  for  the  evolutionary  theory  of  creation,  be- 
ginning as  star  dust  in  motion,  from  which  whirling 
worlds  are  thrown  off.  The  purpose  of  the  story, 
she  says,  is  not  "to  show  creation3  but  to  show 
God."  But  surely  this  story  does  not  imply  evolu- 
tion, and  it  was  designed  specifically  to  explain 
creation.  The  stories  as  told  by  Mrs.  Houghton  are 
not  the  Bible  stories,  the  whole  point  and  meaning 
being  often  reversed.  This  is  not  good  pedagog- 
ically  from  the  point  of  view  of  teaching  the  Bible. 
The  stories  themselves,  as  has  been  pointed  out  else- 

1.  p.  64  and  3.  2.  Gen.  3:  22. 

S.  In  referring  to  the  Hebrew  theory  of  the  universe  a  curious  slip  is  made. 
She  says  Job  (37:  18)  thought  of  the  firmament  as  strong  glass,  "as  a  molten 
looking-glass,"  (pp.  63-64),  mistaking  the  word  mirror. 


Independent  Publications  131 

where,  are  not  adapted  to  promote  Christian  charac- 
ter in  the  primary  grades,  and  the  fact  that  expert 
story-tellers  must  so  radically  modify  them  is,  in 
itself,  sufficient  proof.  Think  of  attempting  to 
modify  the  Joseph  stories.  These  stories  are  suited 
to  a  later  age.  If  it  is  necessary  to  tell  children 
about  the  making  of  the  world  it  can  be  done  by 
using  stories  prepared  for  this  purpose  from  the 
Christian  standpoint  and  designed  for  these  grades. 

2.  Dean  Hodges'  "A  Child's  Guide  to  the 
Bible,"1  aims  at  giving  in  simple  language  the  story 
of  how  the  Bible  developed.  He  begins  by  telling 
about  how  the  sixty-seven2  books,  written  at  differ- 
ent times,  were  bound  up  into  one  volume,  how  they 
were  written  or  compiled,  the  original  languages,  the 
translations  into  English,  and  the  country  in  which 
they  originated.  Then  there  is  a  brief  account  of 
the  contents  of  the  various  books  taken  in  their 
historic  order,  the  development  of  the  literature 
thus  being  brought  out.  This  is  the  first  attempt 
to  give,  in  a  style  suited  to  children,  a  real  Intro- 
duction to  the  Bible  embodying  the  results  of 
criticism. 

The  difficulties  of  the  miracle  stories  are  much 
softened.  For  example  a  few  sentences  may  be 
given.  "Then  came  a  series  of  calamities.  All  the 
afflictions  to  which  the  land  of  Egypt  was  subject 
came  one  after  another,  worse  than  had  ever  been 


1.  The  Baker  and  Taylor  Co.,  N.  Y.,  1911. 

2.  He  does  not  tell  how  he  counts  sixty-seven. 


132  The  Old  Testament  in  the  Sunday  School 

known."1  "The  story  of  Elijah's  prayer  became 
one  of  the  famous  memories  of  Israel.  Men  said 
that  as  he  prayed  the  lightning  began  to  flash,  and 
the  thunder  began  to  roll,  and  the  sky  became  dark 
with  clouds.  And  the  people  cried,  'The  Lord  he 
is  God!  The  Lord  he  is  God!'  And  the  rain  fell."2 

The  freedom  used  in  handling  the  material  raises 
the  question  again,  Is  it  good  educationally  and  mor- 
ally? Certainly  it  is  not  the  Bible  narrative  that  is 
taught  but  it  is,  no  doubt,  the  truth  contained  in 
the  Bible,  that  is,  the  real  interpretation  of  the  pas- 
sage. The  book  does  not  profess  to  tell  Bible 
stories  but  the  story  of  the  Bible,  a  very  different 
matter.  To  give  the  right  interpretation  of  the 
Bible  and  the  right  attitude  toward  it,  is  educa- 
tionally and  morally  sound.  If  children  are  from 
the  first  given  the  correct  view  of  the  Bible  it  will  be 
better  understood  and  appreciated,  and  some  of  the 
lamentable  tragedies  caused  by  the  loss  of  faith 
when  uncritical  views  are  overturned,  will  be 
avoided. 

3.  Rudolf  Kittel's  "The  Scientific  Study  of  the 
Old  Testament,"3  contains  six  lectures  for  elementary 
day-school  teachers.  The  first  chapter  is  on  results 
based  on  excavations.  The  second  discusses  J,  E, 
D  and  P,  and  the  method  by  which  the  historical 
books  were  compiled,  and  then  comes  a  section  on 
the  Prophets  and  Psalmists.  The  last  chapter  takes 
up  the  historicity  of  the  Patriarchs,  the  residence 

1.  p.  65.  2.  p.  129.  3.  Putnam,  N.  Y.,  1910. 


Independent  Publications  133 

in  Egypt,  points  in  the  development  of  Religion 
and  Morals,  the  contribution  of  the  great  Prophets 
and  the  Hope  of  Israel.  The  book  is  helpful  to 
teachers  interested  in  the  points  covered. 

4.  T.  Raymont's  work,  "The  Use  of  the  Bible  in 
the  Education  of  the  Young,"1  is  intended  for  par- 
ents and  day-school  teachers.  He  is  an  educator 
who  undertakes  "the  bold  enterprise  of  acting  as 
intermediary  between  the  Biblical  expert  on  the  one 
hand  and  the  busy  teacher  on  the  other."2  The 
necessity  of  selecting  material  from  the  Bible  accord- 
ing to  the  requirements  of  the  pupils  and  according 
to  the  results  of  criticism  is  emphasized.  One  chap- 
ter on  the  study  of  the  Bible  and  one  on  its  literary 
aspects  are  followed  by  two  long  chapters  giving  a 
brief,  running  synopsis  of  each  book3  of  the  Bible. 
In  this  survey  the  different  documents  and  their 
blending  are  discussed.  Then  follows  a  brief  study 
of  the  characteristics  of  pupils  at  different  ages, 
with  hints  on  teaching. 

This  is  the  first  published  attempt  to  present  in 
simple  language  the  results  of  criticism4  and  to  re- 
quire the  selection  of  passages  for  the  different  grades 
based  on  these  results.  Being  for  day-school  teach- 
ers and  parents,  no  attempt  is  made  to  select  ma- 
terial for  a  curriculum.  Some  general  suggestions 

1.  Longmans,  Green  and  Co.,  London,  1911.  2.  p.  2. 

8.  The  books  Joel,  Obadiah,  Nahum,  Habakkuk,  Zephaniah  and  Malachi 
seem  to  be  inadvertently  omitted. 

4.  That  an  educationalist  of  the  standing  of  Mr.  Raymont  should  write  a 
book  on  this  subject  shows  the  vital  interest  taken  in  the  matter  at  the  present 
time.  Part  I,  Chapters  2  and  3  above,  were  finished  before  his  book  came  to 
hand. 


134  The  Old  Testament  in  the  Sunday  School 

are  made.  The  author  recommends  the  early  chap- 
ters of  Genesis  for  primary  children,  but  reasons 
have  been  advanced  in  this  essay  for  reserving  them 
to  a  much  later  time. 

5.  Felix  Adler  1  relates  the  story  of  the  Garden 
of  Eden 2  as  an  example  of  how  he  would  tell  Bible 
stories  to  children  for  moral  instruction.    Two  chil- 
dren are  placed  by  their  father  in  a  beautiful  gar- 
den.    The  little  girl  looked  at  the  fruit  and  finally 
took  it.     The  serpent  is  not  mentioned.     As  told  it 
is  well  adapted,  but  it  is  in  no  true  sense  the  Bible 
story.     Other  stories  are  treated  in  the  same  way. 

6.  Walter  L.   Sheldon  in   "An  Ethical  Sunday 
School,"3  has  a  chapter  on  the  use  of  the  Bible  for 
moral  instruction.     He  recommends  all  the  stories 
from  Adam  to  Solomon,4  to  teach,  not  about  God 
but  about  man.     The  stories  are  not  told  as  they 
stand,  but  the  moral  thread  is  preserved,  "leaving 
out  such  portions  as  may  have  no  ethical  import 
or  may  give  a  shock  to  the  moral  sense."5    The  story 
of  the  Tower  of  Babel  is  given  as  an  example  of  the 
method.     It  is  made  to  be  a  story  on  pride,  and  it 
consists,  roughly,  of  1700  words,  while  the  Bible 
version  contains  about  190  words.6    This,  of  course, 
is  not  using  the  Bible  as  material  for  study. 

7.  Ottomar  Lorenz 7  emphasizes   the   need   of 

1.  The  Moral  Instruction  of  Children,  Appleton,  N.  Y.,  1892. 

«.  p.  111-115. 

8.  Macmillan,  N.  Y.,  1900. 

4.  He  does  not  state  for  what  age. 

5.  p.  38. 

6.  Gen.  11:1-8.     Verse  9  merely  explains  the  word  Babel. 

7.  Der  Konfirmanden-Unterricht,  Gottingen,  1910. 


Independent  Publications  135 

teaching  the  Bible  according  to  the  results  of  criti- 
cism, regarding,  e.g.,  the  general  character  of  the  origin 
and  formation  of  the  Pentateuch,  the  Deuteronomic 
activity  and  the  Prophets,  especially  Deutero-Isaiah. 
The  aim  should  be  not  only  to  teach  about  the  Bible 
but  to  teach  the  Bible.  The  key  to  understanding 
it  is  to  know  the  prophets.  All  the  greater  prophets 
should  be  studied.  The  lesson  is  to  be  linked  closely 
to  the  pupil's  life.  The  book  outlines  studies  for 
the  confirmation  class.  An  abbreviated  outline 
will  give  the  general  scheme.  The  pastor  is  to  give 
a  vivid  picture  of  the  prophet  and  his  time  (e.g., 
Amos)  (1)  Political,  2  K.  14:  23-29;  (2)  Social,  Am. 
2:  6;  8:  4-6;  (3)  Religious,  2  K.  14:  24;  1  K.  12:  26-33. 
Lecture:  (1)  Amos  at  Bethel;  (2)  His  Dirge;  (3) 
Expulsion  and  composition  of  his  book.  Summing 
up:  How  did  Amos  become  prophet?  God's  voice 
in  us.  Luther  at  Worms. 

The  text  for  the  pupil's  reading  is  a  book  of  read- 
ings from  the  Bible.  Criticism  is  followed.  But 
these  lessons  seem  to  be  more  lectures  than  study 
that  brings  out  the  pupil's  initiative. 

8.  E.  Beyer's  Die  Geschichte  Israels  von  Mose  bis 
Elia1  is  one  of  a  series  for  religious  instruction  in 
day-schools,  and  the  course  is  intended  for  children 
of  eight  to  fourteen.  This  book  is  for  the  teacher 
and  consists  largely  of  questions  to  be  asked  the 
pupils.  The  pupil's  text  book  is  an  Old  Testament 
reader.  The  lessons  are  connected  with  present-day 

1.  Bleyl  &  Kaemmerer,  Dresden-Blasewitz,  1911. 


136  The  Old  Testament  in  the  Sunday  School 

interests.  For  example,  the  lesson  on  the  Hebrews 
in  Egypt  has  these  questions:  What  effect  would 
the  killing  of  the  boys  have  on  the  parents?  Is  this 
the  way  the  father  of  his  country  (Pharaoh,  King, 
Kaiser)  should  act?  The  lessons  look  formidable 
for  pupils  of  that  age,  but  they  are  designed  for 
regular  class  work  in  school. 

10.  Justus  Koberle's  Die  Alttestamentliche  Offen- 
barung,1  is  a  book  for  pastors,  students  and  especially 
teachers  of  elementary  and  middle  schools.  Its  ob- 
ject is  to  give  the  modern  view  of  the  Old  Testament. 
Critical  results  and  religious  values  are  sharply  dis- 
tinguished. Revelation  is  taken  up  as  (1)  a  principle 
(2)  in  its  historic  development,  by  epochs,  Abraham, 
Moses,  etc.,  and  (3)  in  its  psychological  development, 
from  the  early  ecstatic  states  to  the  later  prophets. 
The  book  is  too  advanced  and  technical  for  ordinary 
pupils. 

There  is  a  large  number  of  German  books  along 
this  line  but  the  problem  of  the  teaching  of  religion 
and  morals  in  the  German  public  schools  is  not  the 
problem  of  the  Sunday  school  in  this  country,  and 
the  German  works  are  not  particularly  helpful  for 
this  purpose. 

1.  Hans  Bartholdi,  Wismar  i.M.,  1908. 


BIBLIOGRAPHY 

Partial  list  of  books  on  education,  including  educa- 
tion in  religion  and  morals,  that  have  been  used  in 
the  preparation  of  this  study. 

1.  In  Connection  with  Chapter  I 

AMES,  CHARLES  SCRIBNER.    The  Psychology  of  Religious  Expe- 
rience.    Boston,  1910. 
ANGELL,  JAMES  ROWLAND.     Psychology.    4th  Ed.  New  York, 


BAGLEY,  WILLIAM  CHANDLER.    The  Educative  Process.    New 

York,  1909. 
BROWN,  MARIANNA  C.     Sunday  School  Movements  in  America. 

New  York,  1901. 
BUTLER,  NICHOLAS  MURRAY.    The  Meaning  of  Education.    New 

York,  1909. 
COB,  GEORGE  ALBERT.    Education  in  Religion  and  Morals.    New 

York,  1909. 
.     Religion  from  the  Standpoint  of  Functional  Psychology. 

American  Journal  of  Theology,  Vol.  XV,  No.  2,  April,  1911. 

.    The  Spiritual  Life.     New  York,  1900. 

DAVIDSON,  THOMAS.     A  History  of  Education.    New  York,  1908. 
DEWEY,  JOHN.    How  We  Think.     Boston,  1911. 

.     Moral  Principles  in  Education.     Boston,  1909. 

.     My  Pedagogic  Creed.     Flanagan,  Chicago.     No  date. 

.     Psychology  and  Social  Practice.     Chicago,  1901. 

.     The  Educational  Situation.     3d  Ed.     Chicago,  1910. 

.     The  School  and  the  Child.     London,  1906. 

.    The  School  and  Society.    5th  Ed.     Chicago,  1905. 

FROEBEL,  FRIEDERICH.    The  Education  of  Man.   New  York,  1896. 

.    Education  by  Development.     New  York,  1909. 

HERBART,  JOHN  FRIEDERICH.     Outlines  of  Educational  Doctrine, 
New  York,  1909. 

137 


138  The  Old  Testament  in  the  Sunday  School 


JAMES.  WILLIAM.    The  Principles  of  Psychology.  2  vols.    New 
York,  1907. 

.    Talks  to  Teachers.    New  York,  1910. 

KING,  IRVING.    The  Development  of  Religion.    New  York,  1900. 
MACCUNN,  JOHN.    The  Making  of  Character.     New  York,  1900. 
MACVANNEL,  JOHN  ANGUS.     Mss.  Notes. 
.    The  College  Course  in  the  Principles  of  Education, 

The  School  Review,  February,  1906. 
.    The  Educational  Theories   of   Herbart  and  Froebel. 

Teachers  College  Contributions,  Columbia  University.    New 

York,  1906. 
.    Outlines  of  a  Course  in  the  Philosophy  of  Education. 

New  York,  1912. 
MARK,  T.  THISELTON.    The  Unfolding  of  Personality.    Chicago, 

No  date. 

McDouGALL,  WILLIAM.    Social  Psychology.     Boston,  1910. 
McMuRRY,  CHARLES  A.  and  FRANK  M.    The  Method  of  the 

Recitation.    New  York,  1910. 
McMuRRT,  FRANK  M.    How  to  Study  and  Teaching  How  to 

Study.    Boston,  1909. 
MILLER,  IRVING  EDGAR.    The  Psychology  of  Thinking.    New 

York,  1910. 
MONROE,  PAUL.    A  Text  Book  in  the  History  of  Education. 

New  York,  1910. 
PAULSEN,    FRIEDERICH.    Das   deutsche   Bildungswesen.   Leipzig, 

1906. 

Religious  Education.     (Magazine),  Chicago. 
Religious  Education  Association  Convention  Reports.    4  vols. 

Chicago. 

Ross,  EDWARD  ALSWORTH.    Social  Psychology.  New  York,  1909. 
SISSON,  EDWARD  O.    The  Essentials  of  Character.     New  York, 

1910. 

STOUT,  G.  F.     The  Groundwork  of  Psychology.    New  York,  1903. 
THORNDIKE,  EDWARD  LEE.     Educational  Psychology.    New  Ed. 

New  York,  1910. 
.    The  Principles  of  Teaching.    New  York,  1906. 


Bibliography  139 


2.  In  Connection  with  Part  I 

ADDIS.  W.  E.  The  Documents  of  the  Hexateuch.  2  vols. 
New  York,  1893-1898. 

ADENEY,  WALTER  F.    The  New  Century  Bible.    New  York. 

BARTON,  GEORGE  AARON.    Semitic  Origins.    New  York,  1902. 

BENNETT  and  ADENEY.  Biblical  Introduction.  4th  Ed.  New 
York,  1907. 

BBIGGS,  CHARLES  AUGUSTUS.  The  Higher  Criticism  of  the 
Hexateuch.  New  Ed.  New  York,  1897. 

CARPENTER  and  BATTERSBY.  The  Hexateuch.  2  vols.  Lon- 
don, 1900. 

CHEYNE  and  BLACK.  Encyclopaedia  Biblica.  4  vols.  New 
York,  1899  ff . 

CORNILL,  KARL.  Introduction  to  the  Canonical  Books  of  the 
Old  Testament.  New  York,  1907. 

.    The  Prophets  of  Israel.    Chicago,  1895. 

DRIVER,  S.  R.  Introduction  to  the  Literature  of  the  Old  Testa- 
ment. 8th  Ed.  New  York,  1898. 

HASTINGS,  JAMES.  A  Bible  Dictionary.  5  vols.  New  York, 
1898  S. 

HAUPT,  PAUL.    The  Polychrome  Bible.    Baltimore,  1898  and  ff. 

KENT,  CHARLES  FOSTER.  The  Student's  Old  Testament.  New 
York,  1901  and  ff. 

KIRKPATRICK,  A.  F.  The  Doctrine  of  the  Prophets.  3d.  Ed., 
London,  1906. 

MACFADYEN,  JOHN  EDGAR.  Introduction  to  the  Old  Testa- 
ment. New  York,  1905. 

MARTI,  KARL.  The  Religion  of  the  Old  Testament.  New  York, 
1907. 

MENZIES,  ALLEN.    History  of  Religion.    New  York,  1895. 

MOFFATT,  JAMES.  The  Historical  New  Testament.  New  York, 
1901. 

OTTLEY,  ROBERT  LAWRENCE.    The  Religion  of  Israel.    1905. 

SCHULTZ,  HERMAN.  Old  Testament  Theology,  from  the  4th 
Ger.  Ed.  Edinburgh.  1892. 


140  The  Old  Testament  in  the  Sunday  School 

SMITH,  GEORGE  ADAM.     Modern  Criticism  and  the  Preaching 

of  the  Old  Testament.    New  York,  1901 . 
SMITH,  HENRY  PRESERVED.    Old  Testament  History.   New  York, 

1909. 
SMITH,  W.  ROBERTSON.     The  Prophets  of  Israel.    London,  1897. 

3.  In  Connection  with  Part  II l 

BOLTON,   FREDERICK  ELMER.      Principles  of  Education.   New 

York,  1911. 
DAWSON,  GEORGE  E.    The  Child  and  His  Religion.     Chicago, 

1909. 

HALL,  G.  STANLEY.     Adolescence.    2  vols.     New  York,  1908. 
HASLETT,  SAMUEL  B.    The  Pedagogical  Bible  School.    3d  Ed. 

New  York,  1903. 
KENT,    CHARLES   FOSTER.     The   Student's   Old   Testament.     4 

vols.     New  York,  1905  and  ff. 
KING,  IRVING.    The  Psychology  of  Child  Development.    Chicago, 

1903. 
KIRKPATRICK,  EDWIN  A.     Fundamentals  of  Child  Study.    New 

Ed.    New  York,  1907. 
MURRAY,  WALTER  C.    From  One  to  Twenty-One.     Cleveland, 

Ohio,  1910. 

PEASE,  GEORGE  WILLIAM.    An  Outline  of  a  Bible-School  Cur- 
riculum.    Chicago,  1909. 

TAYLOR,  A.  R.    The  Study  of  the  Child.     New  York,  1899. 
THORNDIKE,  EDWARD   LEE.    Notes  on   Child  Study.     2d  Ed., 

MacMillan.     New   York,    1903. 
.     The  Newest   Psychology.      The    Educational   Review, 

Vol.  28,  p.  217-227.     (A  Review  of  Hall's  Adolescence.) 
TYLER,  JOHN  MASON.     Growth  and  Education.     Boston,  1907. 

4.  In  Connection  with  Part  III,  Chapter  IX 
The  Publications  of  the  Graded  Systems  examined. 

1.  There   are  no  works  bearing  directly  on  this  subject.      Most  of  these 
books  are  used  for  a  study  of  child  development.     See  also  Part  III,  Chapter  X. 


Bibliography  141 


5.  In  Connection  with  Part  ///,  Chapter  X 

ADLER,  FELIX.    The  Moral  Instruction  of  Children.    New  York 

1892. 
BTER,  E.     Die  Geschichte  Israels  von   Mose  bis  Elia.    Dresden- 

Blasewitz,  1911. 
HODGES,  GEORGE.    A  Child's  Guide  to  the  Bible.    New  York, 

1911. 
HOUGHTON,    LOUISE    SEYMOUR.    Telling    Bible    Stories.    New 

York,  1905. 
KITTEL,  RUDOLPH.    The  Scientific  Study  of  the  Old  Testament. 

New  York,  1910. 
KO'BERLE,  JUSTUS.     Die  Alttestamentliche  Offenbarung.    Wismar 

i.M.,  1908. 
LORENZ,  OTTOMAR.    Der  Konfirmanden — Unterricht.    Gottingen, 

1910. 
RAYMONT,  T.    The  Use  of  the  Bible  in  the  Education  of  the 

Young.    London,  1911. 
SHELDON,  WALTER  L.    An  Ethical  Sunday  School.    New  York, 

1900. 


VITA. 

ALEXANDER  JOHN  WILLIAM  MYERS,  born  at  Lake 
Verd,  Prince  Edward  Island,  Canada,  September  17, 
1877. 

Elementary  education  in  rural  school;  secondary 
education  in  West  Kent  school,  graduating  in  1894, 
and  in  Prince  of  Wales  College  and  Normal  School, 
Charlottetown,  receiving  first  class  teacher's  license 
in  1896;  college  education  in  Dalhousie  University, 
Halifax,  N.  S.,  B.A.  in  1902,  M.A.  in  1904.  Studied 
Theology  in  Presbyterian  College,  Halifax,  and 
Knox  College,  Toronto,  graduating  from  the  former 
in  1905,  B.D.  in  1907;  further  graduate  work  in 
Union  Theological  Seminary,  Columbia  University 
and  Teachers'  College,  1909-1912. 

Taught  rural  school,  1896-1897;  principal  gram- 
mar school,  1897-1899;  minister  of  Presbyterian 
Church,  Blackriver  Bridge,  N.  B.,  1905  to  1909. 


VB  216 


